REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 74
***** Perek Keitzad Tzolin *****
(a) What kind of spit was used to roast the Korban Pesach, and how was it
(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 ...
(c) Oak, carob and Shikmah wood has knots in it. Pomegranate-wood has knots
in it, too.
- ... palm-wood?
- ... fig-wood?
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
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.
Answers to questions
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
(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?
(a) The elder Ravin made a pie, of which the stuffing was an entire bird,
and which Rav was prepared to partake of.
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')
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?
(a) Rav Acha and Ravina argue over Umtza Bei'ei and Mizreki.
(b) Like whom is the Halachah and what does he say?
(c) In which case do we establish their Machlokes, and what are their
(a) What do Rav Acha and Ravina hold by a red piece of Umtza which has been
(b) Does meat require salting before being roasted?
- ... cut and salted?
- ... hung on a spit?
(c) The same Dinim apply to the male-eggs and to the blood-vessels of the
What stringency does the latter have over the other
(a) 'Ha'i Umtza de'Asmik, Chalyeih Asur'.
Answers to questions
What are the two possible
meanings of 'Chalyeih'.
(b) 'Lo Asmik, Shari'. Ravina disagrees.
What does he say, and what is his
(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?