ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 36
(a) Rebbi Yossi Hagelili learns that one is not Yotze the Mitzvah of Matzah
with Ma'aser Sheni in Yerushalayim - from the Pasuk in Re'ei "Lechem Oni",
from which he derives that one may only use Matzah that *may* be eaten by an
Onan (and Ma'aser Sheni may *not* - from the Pasuk "Lo Achalti be'Oni
(b) Rebbi Akiva reads, not "Lechem Oni"- but "Lechem Ani", to preclude
Matzah that was kneaded with wine, oil or honey.
(c) Rebbi Akiva learns from "Lechem Oni" - 'Lechem she'Onin Alav Devarim
Harbeh' (Shmuel's Derashah - that we complete the whole Hallel as well as
the Hagadah over the Matzah).
(a) When Raban Gamliel says that dough that was kneaded with wine, oil or
honey should be burnt immediately - he must be speaking on Chol -ha'Mo'ed,
not on Yom-Tov, because it is forbidden to burn Chametz on Yom-Tov.
(b) The reason for this is - because in Raban Gamliel's opinion, fruit-juice
causes dough to become Chametz very quickly.
(c) Resh Lakish will explain that, even though fruit-juice does not render
dough, Chametz, to the extent that one is Chayav Kares for eating it, they
do however, render it Chametz Nukshah (which is Asur). Consequently, it must
be burned immediately.
(d) The Rabbanan say that dough that was kneaded with wine, oil or honey may
be eaten, because - they maintain, one can prevent it from becoming Chametz.
(a) Kituf - is the process of anointing the dough after it has been kneaded.
(b) The Chachamim say - that kneading and Kituf have the same din; wherever
the one is permitted, so is the other, and wherever the one is forbidden, so
is the other.
(c) Everyone agrees that kneading dough with warm water - is forbidden.
(a) Rebbi Akiva's declaration permitting the kneading of dough with wine,
oil and honey on Pesach - referred to the second day (i.e. any Matzah that
was not for the Matzah of Mitzvah), whereas his earlier statement forbidding
it, referred to the Seder, when it may not be used, because it is Matzah
(b) Either we need to amend Rebbi Yehoshua ben Levi, when he instructed his
son not to knead dough with milk on the first day of Pesach, but that on
subsequent days, it did not matter if he did - to read *with honey* instead
of *with milk*; or it is speaking when he kneaded the dough for that bread
in a special shape, in which case, it is permitted.
(a) Lesisah is soaking the wheat in order to obtain a whiter flour.
(b) We learn from the Pasuk "ve'Yatzak Aleha Shamen ... ve'Hevi'ah El
ha'Kohen" - that it is only from the Kemitzah (taking the fistful) and
onwards that the Kohen became obligtated to perform the Avodah; any process
prior to that, a Yisrael was permitted to perform.
(c) The difference between the kneading and the Lesisah - is that, since the
kneading had to be carried out immediately prior to the placing of the dough
into the K'li Shares, in the Azarah the Kohanim there would ensure that the
dough did not become Chametz; whereas the Lesisah would be performed at
home, before the owner brought the flour to the Azarah, and there was a
strong suspicion that the Yisrael who performed it, would allow the dough to
(d) Lesisah was nevertheless performed by the Minchas ha'Omer - since it was
a public Korban, and as such, the people who dealt with it were members of
the Beis-Din, who, like the Kohanim, were alert and careful.
(a) Rebbi Akiva initially derives the prohibition of Matzah of Bikurim from
the Hekesh of Matzah to Maror - just as there is no such thing as *Maror* of
Bikurim (because it is not one of the seven species from which Bikurim is
brought), so too, can one not be Yotze the Mitzvah of Matzah with *Matzah*
(b) We will not however, preclude Matzah made from wheat and barley from
the Hekesh of Matzah to Maror - because of "Matzos" "Matzos" Ribah (one of
the superfluous "Matzos" written in the Torah).
(c) Rebbi Akiva now uses "Matzos" "Matzos" Ribah - to permit Matzah of
(d) Rebbi Elazar Darshens from the Pasuk in Re'ei "Ki Lo Suchal Se'eiso"
(which he interprets to mean 'because one is unable to *eat* it' - besides
the regular meaning of 'to carry it') - that one may even redeem Ma'aser
Sheni that became Tamei in Yerushalayim, giving it a Heter of "be'Chol
Moshvos" (which Bikurim does not have).
(a) Rebbi Yossi Hagelili cannot preclude Bikurim from "Lechem Oni" (in the
same way as he precludes Ma'aser Sheni from there) - because he agrees with
Rebbi Shimon, who says that an Onan is permitted to eat Bikurim.
(b) Rebbi Shimon permits an Onan to eat Bikurim - because the Torah refers
to Bikurim as 'Terumah', which is permitted to an Onan.
(c) The Rabbanan learn that it is forbidden - from the fact that the Torah
compares Bikurim to Ma'aser Sheni (in the Pasuk in Re'ei "Lo Suchal Le'echol
bi'She'arecha" ... ).
(a) Rebbi Shimon interprets the Pasuk in Ki Savo "ve'Samachta be'Chol
ha'Tov" - to refer, not to the obligation to be happy when bringing Bikurim,
but that one is obligated to bring them and to read the Parshah, at the
*time* of Simchah (i.e. between Shavu'os until Succos because that is the
time when the crops are being picked - but not after Succos).
(b) One nevertheless brings Bikurim (without reading the Parshah) from
Succos until Chanukah, because there are still crops in the field to bring,
and the Torah writes "Asher Tavi me'Artzecha" (and until then it is still
(a) 'Chalut va'Ashishah' - are a Matzah made in boiling water and a very
large Matzah, respectively. Why Chalut is called 'Lechem' at all - see
Tosfos DH 'P'rat'.
(b) One is nevertheless not obligated to use Matzah made of coarse flour
because of "Matzos" "Matzos" Ribah - to include even Matzos like those used
by Shlomoh Hamelech.
(c) 'Ashishah' must be something important, says the Gemara - from the Pasuk
in Shmuel "Vayechalek le'Chol ha'Am ... va'Ashishah Echad mi'Shishah
be'Eifah" (= 3 Sa'ah = 72 egg-volumes).
(d) Shmuel interprets the 'Ashishah' there to mean an Eifah of wine.