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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 37


(a) Initially, the Gemara interprets the Beraisa ('Ein Ofin Pas Avah') to mean that Beis Hillel permit Matzah a Tefach thick, Beis Shamai forbid it. What is Beis Hillel's source?

(b) Does Beis Hillel permit Matzah more than a Tefach thick?

(c) The Gemara however, rejects this interpretation of 'Pas Avah', because one cannot compare ordinary people to the Kohanim, who were 'Zerizin', and because the dough was particularly well-kneaded.
Which other three distinctions does the Gemara cite (one to do with the wood, and two, with the oven) that distinguished the Matzah in the Beis-Hamikdash from our Matzah?

(d) Who is meant by 'Rebbi', when referred to ...

  1. ... by Rav Yirmiyah bar Aba?
  2. ... by Rav?
(a) How does the Gemara therefore re-interpret 'Pas Avah' and why do Beis Shamai forbid it?

(b) Why do they argue specifically by Pesach?

3) The Beraisa permits Pas Neki'ah and Pas Hadra'ah.
What is ...
  1. ... Pas Neki'ah?
  2. ... Pas Hadra'ah?


(a) One is Yotze with Sarikin ha'Metzuyarin, though initially, it is forbidden to bake them on Pesach.
What are 'Sarikin ha'Metzuyarin', and why is it forbidden?

(b) On what grounds did the Chachamim disagree with Baytus ben Zonin, who maintained that as long as one made them quickly, they should be permitted?

(c) Raban Gamliel served Sarikin ha'Metzuyarin on Pesach.
Rebbi Tzadok explained to his son, Rebbi Elazar, that Chazal only forbade those that were baked by the bakers, but not if they were baked by private individuals.
Why is that, and what is the Gemara's alternative explanation?

(d) What compromise did Rebbi Yossi make with regard to Sarikin ha'Metzuyarin?

(a) Sponge and honey cakes that are made with a soft dough and Chalas ha'Maseres are Patur from Chalah. Resh Lakish attributes this to the fact that they are baked, not in an oven, but on a pan.
What does Rebbi Yochanan say?

(b) Meduma is also Patur from Chalah.
What is Meduma, and why is it Patur?

(c) How does Resh Lakish explain the Beraisa 'ha'Sufganin ... As'an be'Ilfas, Chayavin, be'Chamah Peturin', which appears to support Rebbi Yochanan's opinion?

(a) 'Yotz'in be'Matzah Hina'. What is 'Matzah Hina'?

(b) Rava said 've'Chen Lachmei Todah'.
But is it not obvious that what is called 'Lechem" with regard to one, is also called "Lechem" with regard to the other?

Answers to questions



(a) Beis Shamai exempts a Me'isah-dough from Chalah, Beis Hillel obligates it. The Tana reverses their opinions by a Chalitah-dough.
What is the technical difference between the two?

(b) Is there any reason to draw a distinction between the two?
If not, why should Beis Hillel and Beis Shamai switch their opinions from one to the other?

(c) What compromise do the Chachamim in the Beraisa make?

(d) In face of this, how does Rebbi Yochanan justify his opinion, which considers dough that is baked in a pan to be bread?

(a) Rebbi Yochanan learns that the Tana Kama of another Beraisa, who exempts a Me'isah-dough from Chalah, nevertheless obligates a dough that was baked in a pan..
What is the difference between the two doughs?

(b) What does Rebbi Yehudah hold?

(c) Alternatively, even the Tana Kama will agree that a dough baked in a pan is Patur from Chalah (like Resh Lakish).
Then what is their Machlokes?

(d) How will we now explain Rebbi Yehudah's statement 'Ein Lechem Ela he'Afuy be'Tanur'?

(a) 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? What was Rebbi Zeira's reply?

(b) And what did he reply 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?

Answers to questions
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