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1)

(a) Beis Hillel permit Matzah which is a Tefach thick - because we have a precedent by the Lechem ha'Panim which were a Tefach thick.

(b) They do not permit Matzah that is *more* than a Tefach thick.

(c) The wood used for Korbanos was particularly dry, and the oven which was in constant use, was exceptionally hot, besides the fact that it was a metal oven (unlike the majority of ovens in those days, which were made of earthenware, and did not therefore attain the heat of the ovens in the Beis Hamikdash.

(d) When Rav ...

1. ... Yirmiyah bar Aba refers to Rebbi - he means Rav.
2. ... Rav refers to Rebbi - he means Rebbi Yehudah ha'Nasi.

(a) The Gemara interprets 'Pas Avah' to mean a lot of bread, which is Asur according to Beis Shamai because of the excessive trouble in kneading so much dough.

(b) The Machlokes occurs specifically by Pesach - only because the Tana who deals with it happens to have been learning about the Yom-Tov of Pesach, but not because it is confined to Pesach any more than to the other Yamim-Tovim.

1. ... Pas Neki'ah - is bread that is made from very white flour (made from wheat kernels that have been soaked).
2. ... Pas Hadra'ah - is coarse bread made from bran.

4)

(a) Sarikin ha'Metzuyarin - are Matzos with pictures cut into the dough. It is forbidden to bake them, because we are afraid that, due to the delay whilst one is cutting the pictures into the dough, the dough will become Chametz.

(b) Shall we say, asked the Chachamim, that everybody else's Matzos are forbidden, and Baytus' are permitted?

(c) Rebbi Tzadok explained to his son, Rebbi Elazar, that Chazal only forbade those Sarikin ha'Metzuyarin prepared by the bakers, but not those baked by private individuals - because it was the bakers who were fussy to make elaborate pictures on their Matzos; private individuals took far less time over the patterns that they shaped on their Matzos. Alternatively, it was the private individuals' Sarikin ha'Metzuyarin that Chazal forbade - because, not being as expert as the bakers, they took longer over them than the bakers did.

(d) Rebbi Yossi permitted making thin wafer Matzos (like ours), but not thick ones.

(a) Rebbi Yochanan maintains that all bread that is baked in an oven or on a stove in a pan (even if it is made from a soft dough) is Chayav Chalah, and that it is only bread that is baked in the sun which is Patur.

(b) Meduma is Chulin into which Terumah fell (a hundredth or more, which does not to become Batel). It is Patur from Chalah because the Torah writes in Korach "*Tarimu* Serumah" - precluding dough that was *already* Terumah.

(c) Resh Lakish explains the Reisha of the Beraisa: 'ha'Sufganin ... Ase'an be'Ilfas, Chayavin', when he first heated the pan and then stuck the bread in the pan (which he agrees is Chayav Chalah), and the Seifa: 'be'Chamah Peturin' - by when he first stuck the bread to the pan and then heated it.

(a) Matzah Hina is Matzah that has not been fully baked (like Na by the Korban Pesach).

(b) We might have thought that, even not fully baked Matzah *is* valid on Pesach, it will *not* be valid for the Lachmei Todah. Why not? Because the Torah writes in Tzav "ve'Hikriv Mimenah *Echad*" ... 'Echad, she'Lo Yitol Parus', and not fully-baked might have been considered to be broken.

7)

(a) A Me'isah-dough is made by pouring the *flour* on to the boiling water - a Chalitah-dough by pouring the *boiling water* on to the flour.

(b) There is no plausible reason to differentiate between the two doughs. The Tana that obligates the one obligates the other, and the Tana that exempts the one exempts the other. And that applies to Beis Shamai and Beis Hillel too. However, the Beraisa which quotes a difference between them is in fact, quoting two different opinions (what the two Tana'im *Do* agree is that Beis Shamai and Beis Hillel disagree).

(c) The Chachamim differentiate between the two doughs that were baked on a pan (in which case they are both Patur from Chalah), and that were baked in an oven (in which case, they are Chayav).

(d) Rebbi Yochanan justifies his opinion, which considers dough that is baked in a pan to be bread - because, he says, there are other Tana'im who hold like him, as we shall now see.

(a) The Tana Kama of another Beraisa exempts a Me'isah-dough from Chalah, because it was first boiled in water; nevertheless he obligates a dough that was baked in a pan (without having been boiled first) because he considers that to be 'bread'.

(b) Rebbi Yehudah holds that dough only becomes bread when it is baked in an oven (like Resh Lakish).

(c) Alternatively, even the Tana Kama agrees that a dough baked in a pan is Patur from Chalah - and the reason that he renders him Chayav is because it speaks when he subsequently baked it in an oven. He holds that subsequently baking the bread in an oven changes its status to 'bread'.

(d) Rebbi Yehudah maintains that it is only called bread when it is baked in an oven *initially*. (See also Tosfos DH 'Lechem'.)

(a) When Rabah asked Rebbi Zeira to ask Ula whether, if the bread was stuck to the inside of the pan, which was then heated from the outside, there was a Chiyuv Chalah, he replied - that that is precisely the case over which Rebbi Yochanan and Resh Lakish argue.

(b) And when Rav Yosef asked him to ask Ula whether there would be a Chiyuv Chalah if they directed the flame directly on to the dough that was lying in the pan - he replied that that was the way the poor people would bake their bread (since they had no wood with which to bake), and was a classical case of 'Ma'aseh Ilfas'.