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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 74

***** Perek Keitzad Tzolin *****


(a) What kind of spit was used to roast the Korban Pesach, and how was it arranged?

(b) According to Rebbi Yossi ha'Gelili, they would put the legs and innards of the Pesach inside it while it roasted.
What is Rebbi Akiva's objection to that? How did they roast them, according to him?

(c) Why did they not roast the legs and innards independently?

(a) Why could one not use a metal spit or roast the Pesach on a metal grill?

(b) Why could they not use a spit of ...

  1. ... palm-wood?
  2. ... fig-wood?
(c) Oak, carob and Shikmah wood has knots in it. Pomegranate-wood has knots in it, too.
So why is *it* not Pasul? (two answers)

(d) Why are we not worried that the wide end of the rod, where it was cut, will exude water and cook the Pesach?

(a) Rebbi Yehudah in a Beraisa, permits a metal spit-rod.

(b) In which point do the Rabbanan disagree with him?

(a) Rebbi Yishmael called it 'Toch Toch'; Rebbi Tarfon called it 'Ge'di Mekulas'.
What does *it* mean in either case?

(b) What is the significance of a Ge'di Mekulas nowadays?

(c) If, when a limb is cut off and *roasted*, it is not called Mekulas and is permitted, why does the Tana need to add the case when it was *cooked*?
Why is this not a Kal va'Chomer?

(a) Rabah permits a lamb or chicken that is stuffed (with other meat) - known as force-meat.
Why is he not concerned that the blood from the stuffing will become absorbed by the lamb?

(b) Is there a proof for Rabah from Rebbi Yossi ha'Gelili in our Mishnah, who permits placing the legs and the innards into the lamb and roasting them together?

(c) The Mishnah in Chulin states: 'ha'Lev, Kor'o u'Motzi es Damo. Lo Kar'o, Kor'o Le'achar Bishulo, u'Mutar'.
Is there a proof from there that 'ke'Bol'o Kach Polto'?

(d) What is the difference between the two reasons as to how we will explain the word 'Bishulo' in that Mishnah?

Answers to questions



(a) The elder Ravin made a pie, of which the stuffing was an entire bird, and which Rav was prepared to partake of.
Is there a proof from there for Rabah, who holds 'ke'Bol'o Kach Polto'?

(b) If, on the other hand, we were to hold 'ke'Bol'o Kach Polto', then why did Rava need to explain that he only partook of the goose-pie that they offered him because the dough was so clear that one could actually see that it contained no blood.
Why could he not just assume 'ke'Bol'o Kach Polto'?

(c) The Gemara rules like the two previous explanations (of Rav and Rava respectively). What is the Din by a pie made of other kinds of flour?

7) Why do some opinions forbid force-meat even if the opening is facing downwards? Why should it be any different than the Beis-ha'Shechitah which everyone agrees is permitted, as long as the opening is facing downwards? (See Tosfos DH 'Ma'n de'Asar')


(a) Rav Acha and Ravina argue over Umtza Bei'ei and Mizreki.
What are these?

(b) Like whom is the Halachah and what does he say?

(c) In which case do we establish their Machlokes, and what are their respective reasons?

(a) What do Rav Acha and Ravina hold by a red piece of Umtza which has been ...
  1. ... cut and salted?
  2. ... hung on a spit?
(b) Does meat require salting before being roasted?

(c) The same Dinim apply to the male-eggs and to the blood-vessels of the Beis ha'Shechitah.
What stringency does the latter have over the other two?

(a) 'Ha'i Umtza de'Asmik, Chalyeih Asur'.
What are the two possible meanings of 'Chalyeih'.

(b) 'Lo Asmik, Shari'. Ravina disagrees.
What does he say, and what is his reason?

(c) What did Mar Bar Ameimar tell Rav Ashi about his father in this regard?

(d) Why is it that, whereas one may use weak vinegar to make Chalitah, one may not use vinegar that was already used once for Chalitah, a second time, since it has lost its strength?

Answers to questions
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