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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 76

PESACHIM 76 - has been dedicated by Mr. Avi Berger of Queens, N.Y. in memory of his parents, Pinchas ben Reb Avraham Yitzchak, and Leah bas Michal Mordechai



(a) If cold meat falls into cold milk - the meat must be washed, but the milk is permitted as it is.

(b) If one of them is hot and the other cold, Rav maintains that the top one is stronger - meaning that, if hot meat, shall we say, falls into cold milk, they both become forbidden, whereas if the meat was cold and the milk, hot, then they remain permitted.

(c) Shmuel holds that the bottom one overpowers the top one. Consequently, the reverse is true; if hot meat falls into cold milk, they remain permitted, whereas if the meat is cold and the milk, hot, they are forbidden.

(a) When the gravy splashes on to the wall of the oven, according to Shmuel, who holds that the bottom one overpowers the top one, the cold wall of the oven should cool down the gravy. If so, when it splashes back on to the Pesach, why should it require Netilah?

(b) Shmuel establishes the Mishnah by a hot oven.

(c) If someone smeared the roasted Pesach of Yisraelim with Terumah-oil - then this is a case of the bottom one overpowering the top one. Why then, will peeling off one layer suffice. It should be completely forbidden?

(d) The reason that the Pesach is not completely forbidden when it is smeared with Terumah-oil is because we are speaking about a very small amount of oil, not enough to forbid the entire Pesach.

(a) In spite of the principle 'Hilchesa ke'Rav be'Isurei', we rule like Shmuel in this instance - because there is a Beraisa in support of Shmuel.

(b) If a hot solid falls into cold liquid, the solid requires peeling - because, during the split second that the cold liquid is cooling down the solid, some of it is bound to have become absorbed in the solid.

(a) Cold into cold is permitted - but not if one of them was salted or pickled, because something that is salted is considered as if it was hot, and something that is pickled, as if it was cooked.

(b) It must be salted to the degree that it cannot be eaten due to its saltiness.

(c) Rava from Pashrunya permitted a bird that fell into Kutach - because there it did not contain enough salt to render it inedible.

(d) If the bird was roasted, it would need to be peeled, even if both the bird and the milk were cold - because roasting softens the meat and allows some of the cold milk to enter.

1. A roasted bird will be completely forbidden (i.e. not even peeling will suffice) - if it has cracks.
2. Even an uncooked bird will need to be peeled - if it has been spiced.



(a) Rav forbids roasting a piece of fatty Shechutah meat in the same oven as a piece of lean Neveilah - because the smell from the fatty meat enters the lean meat and makes it fatty too; then the Neveilah meat exudes some of its own smell which enters the Shechutah meat.

(b) This would certainly be the Din in the reverse case, when the Neveilah is fatty and the Shechutah is lean - because then the Neveilah transmits directly into the Shechutah; it does not need the Shechutah to activate it.

(a) Levi holds that since the two do not really mix, only the smells, 'Reicha La'v Milsa Hi', and the Shechutah is therefore permitted, in both cases.

(b) If even a smell was prohibited, like Rav says, then why should the Beraisa (which forbids roasting two Pesachim together in one oven) - add 'even a kid together with a lamb'? This will only be a Chidush if it is a question of confusing the actual bodies of the lambs (i.e. that one might confuse the two, resulting in the two groups eating a Pesach on which they were not designated); whereas if it was a question of the smells mixing (like Rav maintains) why will a kid with a lamb be any more of a Chidush than two lambs?

(c) Rav will establish the Beraisa by two Pesachim on two spits with something dividing between them, so that the smells cannot mix. Consequently, our only concern is that the two groups might confuse the two animals.

(d) The Gemara does not want to establish the Beraisa by two pots - because the Pesach has to be roasted, not cooked.

(a) If someone places freshly-baked bread on a barrel of Terumah-wine - Rebbi Yossi permits wheat-bread but forbids barley-bread.

(b) Levi holds like Rebbi Yehudah.

(c) According to Rav, even Rebbi Yehudah will agree that 'Reicha Milsa Hi'. However, the Beraisa speaks when the bread is hot, but when the barrel is shut.

(d) According to Rav everyone will agree ...

1. ... that the bread will be forbidden to non-Kohanim - if the bread is hot and the oven, open.
2. ... that the bread will be permitted even to non-Kohanim - if the bread is cold and the oven, shut.
(a) Rashi rules like Levi, despite the fact that most Tana'im (including Rebbi Yossi) support the opinion of Rav - because that is how Rava (a later opinion) holds in Avodah-Zarah.

(b) Mar bar Rav Ashi forbids bread baked in the same oven as roasted meat, and fish fried in the same oven as meat, even to be eaten together 'just with salt' (i.e. not with milk) - because the smell is harmful ,and because it causes leprosy.

(a) Once a Pesach is brought be'Tum'ah, it is also eaten be'Tum'ah - because, as we have learnt earlier, the main objective of the Pesach is to be eaten.

(b) The five Korbenos Tzibur (three of bread, and two of meat) that are brought be'Tum'ah, but not eaten be'Tum'ah - are the Omer, the Sh'tei ha'Lechem, the Lechem ha'Panim, Zivchei Shalmei Tzibur (i.e. the lambs of the Shalmei Tzibur that are brought on Shavuos) and the goats of the Rosh Chodesh Musaf.

(a) The Chagigah (like the Korban Pesach) is considered a Korban Tzibur - because everybody is obligated to bring it, and they all bring it simultaneously.

(b) The reason that it is not brought be'Tuma'h is because it has Tashlumin (i.e. it can be brought on the subsequent days of Pesach).

(a) The Tana mentions the Se'irei Chatas of Rosh Chodesh independently - because (bearing in mind that we learn the Din of 'Ba be'Tum'ah' from "Mo'ed") we might otherwise have thought that the Se'irei Chatas of Rosh Chodesh are not included in Mo'ed (like the Se'irei Chata'os of Yom-Tov are).

(b) Abaye learns that from the Pasuk in Eichah "Kara Alai Mo'ed Lishbor Bachurai" - that Tamuz of that year was a full thirty days (i.e. Hashem fixed Rosh Chodesh a day later than usual), in order that the spies should return on the eighth of Av, and Klal Yisrael would cry on the night of *Tish'ah* be'Av (instead of what would otherwise have been the *eighth*).

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