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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 41

PESACHIM 41 - dedicated b'Ahavas ha'Torah by Rav Ari Bergmann of Lawrence, N.Y.


(a) The Tana Kama and Rebbi Meir argue in our Mishnah over *mustard* to which flour was added.
What does Rav Kahana say about *Charoses* (an acidic condiment - which is similar to vinegar) to which flour was added?

(b) Rav Huna B'rei de'Rav Yehoshua maintains they argue in that case, too. How does the Gemara attempt to prove Rav Kahana right from Shmuel, who rules not like Rebbi Yossi (in whose opinion vinegar freezes - i.e. closes up)?

(c) How is this proof rejected?

(a) How does the Tana Kama learn the prohibition of cooking the Korban Pesach in other liquids, from that of cooking it in water?

(b) Where does Rebbi learn it from?

(c) What is the Halachic difference between the two opinions?

(a) What do the Rabbanan learn from "u"Vashel Mevushal"?

(b) According to Rav Kahana, the Tana who holds that cooking after roasting, negates the status of 'roasted' is Rebbi Yossi.
What does Rebbi Yossi say?

(c) According to Ula, even Rebbi Meir, who holds by Matzah, that cooking after baking does *not* negate the status of 'baked', might agree by the Korban Pesach that it *does*.
Why is that?

(d) From where do we learn that even if the Korban Pesach roasts until it burns, one is still Yotze the Mitzvah?

(a) May one eat the Korban Pesach raw?

(b) Then why does one not receive Malkos for doing so?

(a) One is not Chayav for cooking in the Hot Springs of Teverya on Shabbos. Then what does Rav Chisda mean when he says that one is Chayav for eating a Pesach that was cooked in them? Is cooking in the hot-springs of Teverya considered cooking, or is it not?

(b) Why should one receive Malkos for the La'av of "Ki Im Tz'li Esh"? Is that not a 'La'av she'bi'Chelalus' (a La'av that includes many things)?

Answers to questions



(a) According to Rava, someone who eats the Korban Pesach either half- roasted or fully-cooked receives two sets of Malkos.
How many sets will he receive if he eats it both half-roasted and fully-cooked, and what are they for?

(b) On what grounds does Abaye disagree with Rava?

(c) Some say that what Abaye means is that he does not receive *two* Malkus, but that he will receive *one*.
What does this mean?

(d) Others say that he does not receive Malkos at all for the La'av of "Lo Sochal ... Ki Im Tzeli Esh".
Why not?

(a) Abaye and Rava argue the equivalent Machlokes with regard to a Nazir who ate grape-skins or pits, or both. There too, the Gemara presents two interpretations in Abaye.
Which La'av is the one in question?

(b) Why, according to everyone, will a Nazir receive two Malkos for eating grape-skins and pits (and by the same token, will someone who eats the Korban Pesach both half-roasted and cooked), seeing as the Torah writes "Lo Sochal" only once?

(a) From where do we learn that someone who ate a half-roasted Korban Pesach before nightfall is Patur from Malkos (although he has negated a Mitzvas Asei)?

(b) What other ramifications does this Derashah have with regard to eating the Korban Pesach in one group?

(c) With regard to the initial Halachah, what would we otherwise have thought?

(d) There is even reason to think the opposite: that one should *only* be Chayav for eating the Korban Pesach half-roasted by day, but not after nightfall.
Why might we have thought that?

(a) What does Rebbi learn from "Bashel Mevushal"?

(b) But did he not already learn from there to include pot-roast and cooked with other liquids in the La'av?

(a) In which connection does the Beraisa compare eating a roasted Pesach by day to eating it half-roasted by night?

(b)The Tana derives this from the Pasuk in Bo "ve'Achlu es ha'Basar ba'Laylah ha'Zeh" 'ba'Laylah In, ba'Yom, Lo'.
What is the problem with this Derashah?

(c) According to Rav Chisda, the author of this Beraisa is Rebbi Yehudah. What does Rebbi Yehudah say?

Answers to questions
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