Daf 35

130) Someone can be Yoitza Matzah when it's made from wheat, barley, spelt, rye and oats. However, you're not Yoitza with rice or millet since you need something that can become leavened, and these grains don't become leavened, but spoiled. This is not like R' Yochanan b. Nuri who holds that rice or millet is a grain and it can become Chametz to the point that, if someone eats it on Pesach, he'll receive Kareis. Therefore, he holds that one is Yoitza with Matzah made of rice or millet. R' Yochanan b. Nuri held the same way with the grain called Kramis that, its Chametz is complete Chametz, you're Yoitza with its Matzah, and you're Chayiv to take Challah from its dough.

131) Spelt is a type of wheat, and rye and oats are types of barley. [Rashi explains this regarding separating Trumah, since you can only separate from the same type of produce that you're exempting, and not from another type. However Tosfos brings from Menachos that we refer to Challah, that you can only combine a dough of the same type to get the Shiur of Challah. Therefore, wheat only combines with spelt, and barley combines with any other grain besides wheat. (The reason that spelt is called a type of wheat, even though it's alos classified as a barley; is because; we mean that it's 'also' a type of wheat, and it's, of course, a type of barley.) The Yerushalmi says that this is only when they're made into two doughs that touch each other. However, if you make a dough out of a mixture of many types of grains, they all combine to make the Shiur.]

132) If you mix flour with fruit juice, you don't transgress the prohibition of Chametz. It's not because you're only Chayiv if you ate Chametz, that, if it was unleavened, you can be Yoitza Matzah, which you can't when mixed with fruit juice because it's a rich type of Matzah. After all, you're Chayiv for Chametz that was dissolved in water, although you're not Yoitza if you dissolve Matzah in water and drink it since it's not the way to consume Matzah.

133) Rather, the reason is; since fruit juice doesn't make grain Chametz. [Tosfos says: this implies that there is no Kareis, but there is still a Lav to eat it. This is also the implication from the Gemara later that brings an argument if you can bake it after it's mixed with certain fruit juices before it turns into Chametz, but no one allows not to bake it right away. You must say that this refers to a case that, besides the fruit juice, it's also mixed with water, and it makes hard Chametz (Chametz Nuksha). However, if it's only mixed with fruit juice, the Gemara at the end of this Perek allows it completely since it doesn't form Chametz at all. (Although we say later that Edom vinegar is Chametz although you put barley into wine (to make it vinegar); that's only because they soaked the barley in water before they put it in the wine to make it vinegar, and the barley became regular Chametz from the water.) Rashi was in doubt if you mix in eggs if it's like fruit juice or like water (since it puffs up the dough more than water does). However, R' Tam permits it and ate it after four hours into the day on Erev Pesach. Although the Yerushalmi says that, if you eat Matzah on Erev Pesach, it's as if you had relations with your betrothed; that's only Matzah that you can be Yoitza the Mitzvah that night, and not when it is rich Matzah like when it's mixed with eggs.]

134) You're Yoitza with Matzah of Damai, even though it's not fit for you to eat. After all, you have the ability to make it fit for you to eat since you could make all your possessions Hefker and be a poor person, and Beis Hillel holds that you can feed Damai to a poor person or to the army [Tosfos quotes the Yerushalmi: to a non-Jewish army that the government placed on you to feed, but not to Jewish soldiers.] (However, Beis Shammai forbids.) [Tosfos says; the Ri had a doubt if you're only Yoitza B'dieved, but L'chatchila you can't eat the Damai unless you actually made your possessions Hefker. Or, you may eat this Matzah L'chatchila since Matzah is "Lecham Onni," poor man's bread, so you may eat it like a poor person.]

135) You're also Yoitza with Matzah made from Maasar Rishon that its Trumas Maasar was separated, even if Trumah Gedola wasn't taken off. However, this is only if the Maasar Rishon was separated before the grain was made into a pile, but afterwards, you can't eat it until you also separate Trumah Gedola from it. This is the way we reconcile two contradicting Psukim whether you're obligated to separate Trumah. The reason we decided that making it into a pile is the turning point to say that's when the Chiyuv starts is; since, by that time, we start calling it 'Dagen.'

136) You're also Yoitza with Matzah made from Maasar Sheini and Hekdesh that was redeemed, even if you didn't add a fifth to the redemption. This teaches us that the lack of the extra fifth doesn't prevent the redemption from taking place.

137) Kohanim are Yoitza with Matzah made from Challah and Trumah and you don't need Matzah that's fit for everyone to eat. After all, the Pasuk says twice Matzah to include such Matzah. However, you're not Yoitza with Matzah of Tevel, even though it's only rabbinically Tevel, like when it grows in an unperforated flowerpot.

138) You're not Yoitza with Matzah made from Maasar Sheini and Hekdesh that wasn't redeemed properly, like Maasar Sheini redeemed on a token, and Hekdesh redeemed on land.

139) You're not Yoitza with Matzah made of Tevel even if you only didn't separate the last items like Maasar Sheini or Maasar Ani. This we learn from the Hekesh between Matzah and Chametz, that you need Matzah made from something that, if it would be Chametz, it would be forbidden from the Lav of "don't eat Chametz," and Tevel can' get the prohibition of Chametz on it. This would be like R' Shimon who holds that a prohibition can't take effect on an item if there's already a prohibition on it, as we see that he holds that if someone eats Neveila on Yom Kippur that he's exempt from Kareis. [Rashi says: even if it became a Neveila on Yom Kippur (and wasn't a Neveila before the prohibition of eating on Yom Kippur came) since it was forbidden beforehand because of the prohibition of eating a limb from a live animal (Aiver Min Hachai). However, Tosfos disagrees. After all, after the prohibition of Aiver Min Hachai falls off, the prohibitions of Neveila and Yom Kippur fall simultaneously. Rather, it had the prohibition from Erev Yom Kippur that it's not Shechted (and the Torah only allows Shechted meat).] Therefore, the prohibition of Chametz can't take effect on the Tevel.

Daf 36

140) If you eat Matzah of Maasar Sheini in Yerushalayim; R' Yossi Haglili says that you're not Yoitza since the Pasuk says that you need "Lechem Onni" which he explains to mean bred eaten at the time of Aninus (mourning), and you can't eat Maasar Sheini during Aninus. R' Akiva says that you're Yoitza, as the extra time the Pasuk says "Matzos, Matzos" includes it. Rather, he explains it to mean "Lechem Ani" poor man's bread, which excludes Matzah that was kneaded with oil and honey. Although it's also read 'Lechem Onni," that's only to say that it's bread that people answer (i.e., say words) over it [Rashi: that we say Hallel and the Hagaddah over it.]

141) Although we see that R' Akiva allows kneading Matzos with oil and honey, we must say that he only disallows it for the Matzah of the first night of Yom Tov to be Yoitza Matzah Mitzvah, but allows it the rest of Yom Tov.

The Braisa bring those who argue with R' Akiva regarding making the Matzah for other days with oil and honey. R' Gamliel says that you need to burn it, and the Tanna Kama says that; although you can't L'chatchila knead it with oil and honey, but you may spread it on its surface. However, the Chachumim quoted later in the Braisa doesn't even allow to spread them on the surface. (Everyone agrees that you may not spread warm water on the surface).

142) You can't knead a dough with milk since you might eat it with meat. If you do knead it, it's forbidden. However, you may knead it like the eye of an ox [Rashi: a small amount the size of the eye of an ox. However, you can only eat it at one time, and you can't leave it around, since you might end up eating it with meat.]

143) Even though we allow kneading Menachos with warm water even though it doesn't need to be done by Kohanim who are zealous, since it must be made in the Mikdash that's in a place where people are zealous. [Tosfos says: this is not only to Menachos that needed to be kneaded in a Kli Sharies, but even a Mincha that only becomes holy in the oven needs to be kneaded in the Azara next to the oven to make sure that it doesn't become Chametz when transferring it to the oven. R' Efraim explains why it must have been kneaded in the Mikdash: since it was measured with the Kodesh measure.] However, you can't soak the wheat in water before the grinding since it's not even done in a place where people are zealous (i.e., it was done by the Yisraelim out of the Mikdash). However, they did it for the Korban Omer since it was done by the community and before Beis Din, it was made by zealous people.

144) R' Yossi Haglili and R' Akiva both say that you're not Yoitza with Matzah of Bikkurim since it says "in all your dwelling places," and Bikkurim is not eaten in all places, but only in Yerushalayim. Although R' Akiva allowed Matzah of Maasar Sheini that also can only be eaten in Yerushalayim, that's because we include it with the extra "Matzos, Matzos." (R' Yossi Haglili anyhow said earlier that you can't be Yoitza with Maasar Sheini since you need Matzah that can be eaten during mourning.) The reason why we say that the Pasuk of eating in all your dwelling places come to exclude Bikkurim more than Maasar Sheini since there is a way to allow eating it in all places, like R' Eliezer says that you can redeem Tamai Maasar Sheini even in Yerushalayim. [Tosfos points out that you only need this according to the opinion that once Maasar Sheini is within the airspace of Yerushalayim, it can't be redeemed anymore from the Torah. However, according to the opinion that it's only rabbinical, so, from the Torah you can always take it out of Yerushalayim and redeem it and eat it any place. The Pasuk that R' Eliezer Darshens to allow redeeming it when it's Tamai refers to redeeming it in Yerushalayim.

However, you can't say the reason that Maasar Sheini is considered eaten in all places since you can eat it all over Eretz Yisrael when the Ahron was in Nov and Givon, since it would only be considered eaten everyplace in the times of Nov and Givon, and not after the Mikdash was built. Later, when we need a Pasuk to exclude Matzah of Todah and Nazir from "you shall watch etc." and we don't just say that you can't be Yoitza Matzah since it's not eaten all over Eretz Yisrael since it could be eaten all Eretz Yisrael at the times of Nov and Givah; we only need it to Pasul it during the days of Nov and Givon, but not during the times of the Mikdash.]

145) The reason R' Yossi Haglili needs the Drasha of "all your dwelling places" to exclude Bikkurim and doesn't Pasul it anyhow since you can't eat it during mourning, since he holds like R' Shimon that it could be eaten during mourning since it's called 'Trumah,' which is permitted during mourning. (However, the Rabanan say that a mourner can't eat it since it has a Hekish to Maasar Sheinni.) Although the Pasuk calls Bikkurim Simcha, (not to say it's off limits during mourning), but to say that you only bring it and read the Psukim from Shvuos until the time of Simcha, i.e., Sukkos. (You can still bring the Bikkurim without reading the Psukim until Chanuka.)

146) The Torah requires Lechem Ani, which excludes dough that was scalded in boiling water, or large loaves. However, you don't need it to be coarse bread, and you're Yoitza even if it's made from fine flower since we have the extra "Matzos, Matzos" to include it. [Tosfos says: it seems from here that dough scalded in boiling water is bread, albeit not poor bread. However, later, it says that it's not at all bread and is exempt from Challah. To reconcile this, we need to differentiate that only a thick dough is considered bread, but not batter. Alternatively, here, we refer to baking the dough after it was scalded. Although the Gemara in Gittin says that it's considered Matzah when baked after being scalded; that refers to a soft batter, so it's apt to call it poor bread after it's scalded and baked.]

Daf 37

147) Although we find that the Lechem Hapanim was a Tefach thick and it's still Matzah, you can't assume that someone can make it that thick for our Matzos. After all, you can't compare our Matzos to the Lechem Hapanim, since by our Matzos, the makers aren't as zealous, and, perhaps, the dough is not as worked, or the wood is not as dry, or the oven is not as hot, or it's not a metal oven, but only earthenware.

148) According to Beis Shammai, you can't make a large amount of bread on Yom Tov since it's not necessary, and Beis Hillel permits. [Tosfos explains this to be the Halacha of a woman filling an oven with loaves of bread even if she needs only one of them. However, there is no Heter to fill up the oven a second time when all the bread is not needed.]

149) The Chachumim say that you can't make Matzos with designs on it since it takes time to do and it will become Chametz. Even if he has a mold to shape it, it's forbidden so that people shouldn't say "everyone else cant make designed Matzos, but this person can." R' Elazar b. Tzadok quoting R' Gamliel says that it's only forbidden by a baker since they take the most time since they're very careful that it will come out nice. Others say: it's only permitted by a baker since they're used to making the designs (and they can be real fast), and most of them have molds. R' Yossi allows to make designs with wafer thin Matzos, but not with loaves.

150) Sponge-like bread, honey basted dough and wafers are exempt from Challah. Also, dough that other Challah fell in is exempt (since it says that you make it into 'Trumah,' and not that it was already Trumah). The same applies to dough that was scalded in boiling water.

151) Reish Lakish says that it's exempt when the bread's baked in a pot. R' Yochanan says that it's Chayiv when baked in a pot, and it's only exempt when baked in the sun.

152) Although we find Braisos that bread baked in a pot has the status of real bread and is obligated in Challah and you can be Yoitza you're obligation of Matzah with it; Reish Lakish will say: that's when he first heated up the pot and then placed the bread in it. It has the status of bread since it's baked like bread where you heat up the oven first and then place the bread in. However, if you first put the dough in the pot and heat it up, it doesn't have the status of bread.

153) You're Yoitza with Matzah that's not baked so well as long as, if you break it, you won't have threads of dough stretching from it. You're even Yoitza using it for a Lechem of a Todah. Although you need to give the Kohein his loaf whole, and we don't say that the loaf is considered broken since you need to break it open to inspect it (to make sure it's baked enough).

154) There is an argument between Beis Shammai and Beis Hillel what's the status when you mix hot water with flour if you prevent it from becoming bread because you cooked it. It doesn't make a difference if you pour the flour into the hot water, or the hot water into the flour. [Tosfos explains: it doesn't make a difference if we say that the bottom one is stronger (and if the bottom is hot, it heats up the top, and if the bottom one is cold, it cools the top) or if the top one is stronger. After all, we refer to a case where it has an exact Shiur for Challah, and even if the cold one is stronger, the hot one cooks a peel's worth before it cools down.] There is an argument whether Beis Shammai is lenient or stringent.

155) There are two versions of R' Yishmael b. R' Yossi if he holds that you're Chaiv, or exempt. The Chachumim say that you're exempt if you made it in a pot, and Chayiv when made in an oven. This is difficult to R' Yochanan who says that you're Chayiv when baked in a pot. We must say that he holds that it's a Tannaic argument. [Tosfos says: according to the version that R' Yishmael holds that both are Chayiv, he's the Tanna who holds like R' Yochanan. After all, if he's only holds it's Chayiv when baked in an oven, then he would be exactly like the Chachumim, and he seems to come to argue with them.]

156) The Gemara originally wants to say it depends on the following argument: the Tanna Kama says that flour and hot water is exempt from Challah, and R' Yehuda says that it's always exempt unless it was baked in an oven. Let say that they argue with baking in a pot. The Tanna Kama says that it's Chayiv and R' Yehuda exempts since it wasn't baked in an oven.

The Gemara rejects this and says that, perhaps, everyone exempts when baked in a pot. They only argue when it's first baked in the pot and then rebaked in the oven. The Tanna Kama says that it's Chayiv, and R' Yehuda exempts since he's only Chayiv when it's baked in one oven and not when it's baked a second time.

157) [Tosfos brings R' Chananel who Paskins like Reish Lakish, since we concluded that neither Tanna needs to hold like R' Yochanan. Also, later, we have many inquirys according to Reish Lakish. However, Ri says that the Halacha is like R' Yochanan since the Gemara in Yevamos says that the Halacha is always like R' Yochanan except in three places where we Paskin like Reish Lakish. The Ri also says: R' Yochanan agrees to Reish Lakish if the dough was cooked in water in the pot that it's exempt from Challah. This is also only regarding a soft batter, but if it was made into a solid dough, then he's Chayiv in Challah from the kneading. As we say in Mesechta Challah that if it was dough in the beginning, no matter what happens afterwards, it's Chayiv in Challah. R' Tam Paskins to make Hamoitzie on it too. After all, the Gemara in Brachos says that you make Hamoitzie on Menachos, even on those that you fry in oil afterwards. The reason is; since it started out as a solid dough. However, this is only when it still has the "form of bread," but if it's not, you don't make Hamoitzie and you're exempt from Challah. However, if you have a loaf made from regular batter (that's not made for satiation), you make a Mezonos, but you're Chayiv in Challah.]

158) Rabbah inquired from R' Zeira if you stick the dough inside, and light it from the outside [Rashi: i.e., in a pot], what's the Halacha? R' Zeira resolved that it depends on the argument between R' Yochanan and Reish Lakish. Then, R' Yosef inquired: if you place the dough inside and heat it with a torch next to it [Rashi: that makes it bake faster, if it's similar to an oven]? R' Ziera answers that it's bread since most of the poor people bake their bread that way [since it's their way of baking in the pot since they don't have enough wood to make a real fire. However, Tosfos asks on Rashi: after all, Rabbah's original inquiry assumed that the main argument of R' Yochanan and Reish Lakish is if there was a proper fire outside it, so he must of held the main argument between them is if he had a torch baking it. if so, what's R' Yosef's inquiry? Rather, Rabbah asks if it's baked in an oven that was heated from the outside, is it more similar to baking in an oven or to baking in the pot. On that, R' Yosef continued to inquire: if there was no fire built, but it's being heated by a torch; is it similar to an oven or to a pot?]

159) If you have a dough of Maasar Sheini; R' Meir held that it's exempt from Challah since it belongs to Heaven and it's not included in "your dough." However, the Chachumim say that he's Chayiv since it's considered the money of the man who owns the produce. They also argue regarding Matzah that also needs to be yours since it's learned from a Gezeira Shava from Challah. [Tosfos says: we need a Pasuk to exclude Matzah from Tevel even though we say that you're not Yoitza with an Esrog of Tevel since it's not yours; since an Esrog is different since it needs it to be completely yours, and some of the Esrog belongs to a Kohein. However, by Matzah, you can eat many Kazaysim to make sure that you ae a Kazayis of what belongs to you. The Rashba answers: since it refers to Tevel that it should go to you, like if you're a Kohein, or everything was separated but Maasar Ani, and you're poor.] They also argue regarding Esrog on the first day of Yom Tov (when the Esrog needs to be yours).

Daf 38

160) Reish Lakish inquired according to R' Akiva if you're Yoitza Matzah that's both Maasar Sheini and Challah in Yerushalayim? (After all, you can't inquire according to R' Yossi Haglili since he holds that you're not Yoitza with regular Maasar Sheini since you can't eat it when you're mourning.) Do we say: since it's no longer able to be redeemed and eaten in all places even if it gets Tamai like by other Maasar Sheini, since it's also Challah, which needs to be burnt when it becomes Tamai. [Tosfos explains: this is according to the opinion that, once it's brought into the Mechitzos of Yerushalayim, it can't be ever again redeemed Tahor outside Yerushalayim. However, according to the opinion that it's only rabbinic, so, from the Torah, this Maasar Sheini can be eaten in all places since you can remove it from Yerushalayim Tahor and redeem it. Alternatively, once the rabbis forbid doing it, we don't consider it as feasible to be eaten in all places, and it's not considered Matzah that's "eaten in all places."] Or, perhaps, if you didn't separate it for Challah, it would be fit to eat in all places. [Tosfos explains: it's only over here we say it should be considered eaten in all places if it wasn't separated for Challah since, regularly, we'll consider Maasar Sheini by itself as eaten in all places, and we consider Challah by itself eaten in all places. However, we won't say this by Matzah Bikkurim that it should be considered eaten in all places just because it could be eaten in all places if it wasn't separated as Bikkurim.]

161) [Tosfos says: we needed the reason earlier that Maasar Sheini is considered eaten in all places since, if it became Tamai, it can be redeemed, and we don't say it could anyhow be eaten in all places if it wasn't brought into Yerushalayim, which you could redeem it even when it's Tahor and eaten in all places. This is for the same way we don't permit it by saying it could be eaten in all places if it wasn't separated for Maasar Sheini. (Mahrsha-for the same reason we said earlier, since the name by itself doesn't allow to eat it in all places like for Challah by itself is eaten in all places.)]

162) Others say: you're definitely Yoitza because you would be Yoitza if you didn't separate it for Challah. However, the inquiry is: if it was bought with Maasar Sheini money according to R' Yehuda who holds that there is no redemption for it after it became Tamai. Do we say two 'perhaps;' i.e., perhaps if you didn't separate it for Challah, and perhaps if you didn't sell it and bought this other food, it could be redeemed and eaten in all places. Or do we only say to permit with one such 'perhaps,' but not with two. Rava answers: it makes sense that they all have one status of being Maasar Sheini, so you should be Yoitza like all other Maasar Sheini Matzos.

163) [Tosfos says: according to the Rabanan of R' Yehuda who hold that there is redemption when it gets Tamai in Yerushalayim, also hold that there is a redemption outside of Yerushalayim when it's Tahor. Although the Gemara in Zevachim implies that there is no Heter to redeem it outside Yerushalayim unless it's Tamai, it must only be that it's rabbinically forbidden.]

164) You're not Yoitza with Matzos made for a Todah or for a Nazir if the baker made it for himself (i.e., for his own Korban). This is either learned from the Pasuk "you should watch the Matzos," that you need to watch it to be a Matzah Mitzvah, excluding these that were watched to be used for a Korban. Or, it's learned from "you shall eat Matzos for seven days" that you need Matzos eaten for seven days and these are only eaten for a day and a night. [Tosfos says: we must refer, like Rashi said, to a case where they didn't Shecht the Korban yet, and therefore, these Matzos were not Mikudesh yet, or else it wouldn't be "your Matzos," i.e., you own them, (but it belongs to Hekdesh). Also, we contrast making it for himself to selling to others, and when you're selling to others, it wasn't Mekudesh yet. Therefore, when we said that you're not Yoitza because it can't be eaten during mourning, or only a day and a night, we're relying on the earlier Pasuk of 'watched' and it means that it was watched to be eaten in mourning or watched to be eaten for seven days. However, they couldn't have said a Drasha to Pasul the that it needs to be watched for "your Matzos," since it doesn't say "your Matzos" in the Pasuk (but it's learned from a Gezeira Shava), so, 'watching' can't be referring to it.]

165) They didn't want to Darshen that it's Pasul because it can't be eaten in mourning like Maasar Sheini since they held like R' Akiva who said that we follow the reading of Lechem Ani (and not Onni, so he doesn't hold that it must be eaten during Aninus). You can't say that it's Pasul for being 'rich bread' since they only had a Revious of oil for many Challos. Also, you can't exclude them for Matzos that are not eaten everywhere since they held that they were brought in Nov and Givon. [Rashi explains: this argues with R' Shimon who says that they only brought Pesachim and other obligations that have a set time.]

166) [Tosfos, in the name of R' Nissim, asks: why, according to R' Shimon, are Bikkurim considered not eaten in all places? After all, they're an obligation that has a set time since they can only be brought from Shvuos to Sukkos, so they were brought in Nov and Givon, and was eaten then in all Eretz Yisrael. Tosfos answers: since there's a long stretch of time that you can bring it, (i.e., over several weeks), we don't consider it as a set time to bring it. Alternatively, since you don't need to bring Bikkurim if you don't have any produce, it's not considered as a universal obligation. (See Maharm who says R' Nissim doesn't hold of Tosfos' answer earlier that you would only be Yoitza for this reason during Nov and Givon.]

167) However, if you made those Challos Todah and Nazir to sell, you could be Yoitza the Mitzvah of Matza with them. After all, it's made on the condition if you can't sell it to those who needed those Korbanos, you'll eat it yourself to be Yoitza Matzah.

Daf 39

168) R' Yehuda says that Maror is anything that has lactucarium (i.e., white liquid) within them. R' Yochanan b Broka says that anything that has a whitened surface (i.e., not so green). Acheirim requires both, lactucarium and a whitened surface. R' Yochanan says that all the types of Maror that the rabbis enumerated have both qualifications. R' Huna Paskins like Acheirim.

169) Although that the vegetable called 'Marura' is more bitter than the other types of Maror, however, the best Mitzva is to eat lettuce since it's called 'Chasa' in Aramaic, which also means 'mercy,' as to say that Hashem had mercy on us. Also, since it similar to our experience in Egypt, since they were first soft to us (to pay us for our labors) and then they were hard to us. This is similar to lettuce that grows soft, but then becomes hard.

170) There's a Hekish between Maror and Matzah. Therefore, you can't use the gallbladder of a fish since it needs to be something that grows from the ground like Matzah. Also, it can't be Hirduf since it needs to be something planted with annual seeds (and not on a tree). [Tosfos says; it could have also said that it's invalid since it's poison for animals and it's not included in "the pleasant way" like we Pasul it in Mesechta Sukka by a Hadas. However, it's difficult since the Gemara says you're Yoitza Maror with 'Hirdophni' and the Gemara in Chulin says it's animal poison.] Also, you're not Yoitza with 'Hirzuphi' since you need something that can be bought with Maasar Sheini money so that it should be similar to Matzah.

171) We have the Halacha (regarding Klai Zerayim) that you can plant five different vegetables in a plot that's six Tefachim squared. (This applies to vegetables just like it does for grain). You plant four types on each one of its sides, and one in the middle. [Tosfos says; it's not considered as absorbing nutrition from each other since they're planted within the minimum distance of three Tefachim from each other, since we must say that the Halacha of three Tefachim was said to include the place of the planted vegetables. Alternatively, since we say that the measurements of Klayim is not exact, but a little wider; we can say there are three regular Tefachim between the vegetables. This, that we just don't say that you can plant nine different vegetables, four in the corners and four in the middle of its sides, and one in the middle, and they're three Tefachim away from each other; that's because it looks too mixed up. After all, we wouldn't even allow five if it wasn't that we have an Asmachta that allows it.] You may plant any type of Maror in this plot, even lettuce, and we don't say since its stalk will eventually become harder like a tree, it needs more space between it and other vegetables the same way we say by cabbage that, if its stalks hardens, you need to distance a Beis Rova Kav (a place to plant a quarter of a Kav seeds) between it and other vegetables.

172) You're Yoitza with the stalks of Maror, whether it's fresh or dry (according to R' Meir, but the Rabanan require them to be fresh). However, the leaves must be fresh, and not dried out. The Tanna Kamma says that they can't be wilted, but R' Elazar b. Tzadok says they can be wilted. It can't be cooked. The reason for all this is; since you need it to have a taste of Maror, and these Pasul ones lost their taste.

173) According to R' Akiva, you're definitely Yoitza with Maror of Maasar Sheini. After all, if you're Yoitza Matzah with Maasar Sheini even though it's a Mitzva from the Torah, of course you can be Yoitza Maror that's only a rabbinical obligation. The inquiry is only according to R' Yossi Haglili who says you're not Yoitza Matzah that's from the Torah, but, perhaps, you can be Yoitza Maror rabbinically? Or, do we say that they enacted to parallel the Torah Mitzvos, and you're not Yoitza Maror. Rava concludes: it makes sense that you're not Yoitza since we have a Hekish between Matzah and Maror.

174) You can't soak bran for chickens, but you may scald it in boiling water. Similarly, a woman can't soak bran and bring it with her to the bathhouse to rub it upon herself, but she can apply it to her wet skin while it's still dry. Also, you can't chew up a kernal of wheat and place it on your wound because it can become Chametz.

175) If you already baked Matzah, or you scalded the grain in hot water, it can no longer become Chametz.

176) If a water leak drips into flour, even if it drips for a whole day, it won't become Chametz. However, this is only if there was a constant drip.

177) A flour dish call 'Vasika' is permitted if they only added oil and salt since fruit juice doesn't make flour Chametz. However, if it's made with water and salt, it's forbidden.

178) You can't thicken a stew with flour made from grounded parched kernels. After all, we need to worry that the kernels weren't parched enough and it can become Chametz.

179) You can't scald two kernels of wheat together at the same time, since one can fit into the indentation of the other one, which would prevent the scalding water to take effect on all its sides.

Daf 40

180) Abaya held: you can't roast two wheat stalks together since the juice from one will drip on the other and make it Chametz. However, Rava says: if so, you wouldn't even be able to do it with one, since the juice will slide off one side and land on the other side of it. Even Abaya reversed his position and said that, when the juice drips on other wheat, as long as it's flowing down and drips off it, it doesn't cause it to become Chametz. Therefore, if you're roasting in a utensil, if the utensil is overturned over the wheat, then it's Kosher. However, if it's right-side-up and the wheat is being held up by its bottom, it's Chametz since the juice stays within the utensil with the wheat. However, Rava permits it in all cases since he holds that fruit juice doesn't make Chametz.

181) The Tanna Kama says you can't soak barley before grinding it, and if you do, it's forbidden if it causes it to crack open. R' Yossi says that you can soak it in vinegar, which will seal up the grain from anything that will make it Chametz. However, Shmuel Paskins not like R' Yossi.

182) R;' Chisda holds that it's Chametz even if it didn't actually crack, but would crack if placed over a barrel of wine, that it will crack with the combination of absorbing the wine's smell. [Tosfos quotes R' Chananel that it's placed over the utensil that you parch wheat over.] However, Shmuel says that it needs to actually crack by the soaking alone.

183) Rabbah says that someone who's very mindful for his soul should be stringent not to soak even wheat (that's harder than barley and doesn't become Chametz so easily). R' Nachman says not to be so stringent since, if he can't soak it, he would need to eat moldy bread over Pesach. Originally, Rava held that you can't soak wheat since they have a crack for the water to enter, from a Kal V'chomer from not being able to soak barley that is completely smooth. Then, he held you may soak, since we say that you're Yoitza with pure flour, and you can't have it that pure without soaking. However, the Gemara asks on this that we say that you can't soak Menachos, and the Torah says that it's made of pure flour.

184) Then Rava held that it's a Mitzvah to soak the wheat since the Torah commands us to guard the Matzos from becomeing Chametz. Therefore, since it needs to be guarded for the Mitzvah, you're not Yoitza by non-Jew's doughs. Assuming that you don't need much guarding by the kneading, there must be some other time that you need it to be guarded before the baking (so that you can't use dough that wasn't guarded for the Matzah at that time), which must be the soaking of the wheat.

However, the Gemara refutes this: really, it's necessary to guard the Matzos by the kneading from the time water was poured on it. However, it doesn't need to have any water on it beforehand and it doesn't need to be soaked.

185) Even so, Rava didn't reverse his opinion and held that those who gather the grain should gather it for the Mitzvah, and even the harvesting should be done for the Mitzvah. As he holds that you need to guard the grain for the Mitzvah of Matzah from the harvesting until the end of its process. [Tosfos says: the reason he gleans from this that you need to soak the grain, for if there is no reason that it will become Chametz while it's grain, he wouldn't need to do the work from the beginning of making it into grain for the Mitzvah so to guard it from becoming Chametz.]

186) If you had a boat that's transporting grain that sinks, we need to worry that the grain became Chametz. You can't sell it to a non-Jew, since we need to worry that he'll sell it to a Jew, but you should sell it to individual Jews a Kav at a time to make sure that they finish using it before Pesach. As we see that you can't sell a garment that has a thread that makes it Shatnez lost within it to a non-Jew, for he might sell it to a Jew. You also can't make a donkey blanket out of it. [Tosfos says that it's only if it's lost inside and people can't tell that it's Shatnez, since you might afterwards take a piece from it to patch up your clothing, and you'll also won't be careful to make sure that your skin shouldn't touch the blanket. However, if it's recognizable that it's made out of Shatnez, you may sit on it. You must say that it's not normal for a thread from it to wrap around your finger, or else the rabbis would forbid sitting on it like they enacted regularly never to sit on Shatnez for that reason.] However, you could make shrouds out of it. [Tosfos says: it's not considered as making fun of the dead by having them wearing Shatnez by showing that they're no longer obligated in Mitzvos, which is the reason why we require to put Tzitzis on their Talis; since Tzitzis is different since we say that it's equal to all the Torah.]

187) [Tosfos says: even though we put Tzitzis on a Talis of a dead body, it's still making fun of them if you walk with your Tziztis hanging down in a cemetery since it's a greater Mitzvah when done by someone who's commanded to do so than done by someone who's not commanded, and the dead are exempt from all Mitzvos. Nowadays, we don't put on Tzitzis on the corpse's Talis since we rely on Mesechta Smuchos that says to remove the Techeiles then, although the Bavli argues.]

188) One Tanna holds: you can't thicken a stew with flour unless you add vinegar right away since it would make it cook fast and won't become Chametz. Others say: it's permitted even if you add vinegar before the flour like the opinion of R' Yehuda in Shabbos that it's forbidden to put spices in a Kli Sheini if it has vinegar in it since the vinegar helps the cooking. (However, the Rabanan permit in any Kli Sheini and forbid in any Kli Rishon.) However, it's not similar to R' Yossi who says soaking in vinegar will seal it up and prevent it from becoming Chametz, since that's only if it's undiluted vinegar, and this case it's being mixed with the stew (and becoming diluted).

189) Ulla forbids in all cases of adding vinegar, whether before or after the flour. After all, we say to a Nazir that you should avoid the vineyard by walking around it, (so too, you should avoid putting flour in stews on Pesach).

190) [If you pour a hot liquid from a Kli Rishon, it cooks a peel's worth of what it's poured on, even according to the opinion that the bottom overpowers the top (and the cold bottom cools down the hot top). Therefore, you can't do Hagalah on a utensil that was used on the fire (i.e., a Kli Rishon) by pouring hot water over it. The reason we allow pouring hot water into cold water on Shabbos and we don't say that it cooks a peel's worth since by both being liquid, it gets mixed right away (and is not affixed on heating up one area).

When the Gemara says that you can pour hot water on a raw food on Shabbos, we must refer to pouring from a Kli Sheini, since a Kli Rishon will cook a peel's worth. Even though we refer to a Kli Sheini, we only allow pouring from it, and not soaking in it, since it looks like your cooking it. Although we allow to put spices in a Kli Sheini, that's because it doesn't look like you're trying to cook it, but just to spice the stew.]

191) You may thicken a stew with Chasisai [Rashi explains: flour of parched wheat. Tosfos disagrees since we already forbade this earlier. Rather, it refers to lentil flour (Maharam- that we don't enact to forbid it even though you might say that they might confuse it with grain flour that can become Chametz).] This is only if you don't have people there that will be even more lenient, like slaves.

192) You can't place flour inside Charoses or mustard, and if you do; R' Meir says that you need to burn it. The Chachumim say to bake it immediately and you can eat it. R' Kahana held that the Rabanan only permit by mustard and not by Charoses, (and we have a Braisa like him). R' Huna b. R' Yehuda says that they even permit by Charoses. Shmuel Paskins like the Rabanan. [Tosfos says; even though there is a Braisa like R' Kahana, R' Huna held that the simple reading of the Mishna implies that the Chachumim argue also on Charoses, so it argues with that Braisa.]

Daf 41

193) You can't bring a proof to R' Kahana since Shmuel Paskins not like R' Yossi that vinegar seals off the grain from becoming Chametz that he must hold that it also makes it Chametz, since he can hold that it doesn't prevent it from becoming Chametz, but doesn't make it into Chametz. [Tosfos says: from here, that the Gemara compares vinegar to Charoses, we must say that R' Kahana disagrees with Ulla earlier that says the reason that you can't put flour in vinegar since it's like we tell a Nazir to avoid a vineyard, but it's not actually forbidden, and R' Kahana says that it's actually forbidden.]

194) You can't cook the Korban Pesach with water, (which is stated explicitly in the Pasuk), nor in fruit juice. The Tanna Kama says that we learn that it's forbidden to cook it in fruit juice from a Kal V'chomer from water, as fruit juice changes the taste more than water. Rebbi learns it from the "double Lashon" of "Bashel Mevushal." The practical difference between the two Drashos is regarding roasting in a pan. It doesn't change the taste more than water, but it could be included in the Drasha of the "double Lashon" of "Bashel Mevushal." [Tosfos says: even the Tanna Kama forbids roasting in a pan since it's not "roasting over a fire." However, he holds that he doesn't get Malkos since it's only an Asei since it's roasted through a different means (besides over the fire, since it's also heated up from the pan it's in). Although, according to this, you would get Malkos according to the Tanna Kama for cooking in fruit juice, even though we have the rule that you can't get Malkos from something learned from a Kal V'chomer; we must say that the Kal V'chomer is just revealing to us that, when the Torah forbade cooking, cooking in fruit juice is included.]

195) The Tanna Kama learns the "double Lashon" of "Bashel Mevushal" like Ulla's Halacha. As we learned in a Braisa that, if you cook the Pesach after it was roasted, it's Pasul. Ulla says that it's even according to R' Meir who holds you're Yoitza when Matzah is cooked (and R' Yossi says you're not Yoitza). [Rashi explains that it breaks the status of bread when you cook it. Tosfos explains: we must refer to a case when it's made from a soft batter. After all, if it's made from a solid dough, it doesn't leave its status of bread, like we explained earlier. However, Ri explains: (even if it's bread), it becomes like a rich bread. So, the comparison is: just like cooking removes it's status of a regular bread to a rich bread, it also removes the Pesach's status of being roasted.] The reason why R' Meir will agree by Pesach because of the "double Lashon" of "Bashel Mevushal." (R' Kahana holds that we only say that cooking breaks the roasting according to R' Yossi. [Tosfos explains: that he learns the "double Lashon" of "Bashel Mevushal" as the source to always say that cooking ruins roasting.])

196) [Tosfos explains: that, which Ulla compares cooking Matzah to cooking Pesach, that's consistent to his opinion in Brachos that he brings a proof from R' Yossi to make a Shehakol on cooked vegetables since cooking breaks the status of it being a vegetable. However, the Gemara's conclusion is that you still make a Ha'adama on the cooked vegetable, and the reason you're not Yoitza Matzah is because you need it to have the taste of Matzah, and when you cook it, it no longer has the taste.]

196) If you burn the Pesach, it's still Kosher (since it's considered roasted, just more so). You don't get Malkos if you eat it raw, since it's not included in the Lav of eating it under-roasted. However, it's still forbidden since you're obligated to "only eat it roasted over a fire."

197) R' Chisda says: although you're exempt if you cook on Shabbos in the hotspring of Teveria since it's not heated by fire, yet, you get Malkos if you eat a Korban Pesach cooked in a hotspring. Granted it's not part of the prohibition of eating the Pesach cooked, it's included in the Lav of not eating it but roasted. (We must say he holds that you get Malkos for a general Lav that doesn't forbid something specific, but includes many things, like here it includes any cooking process besides roasting.)

198) Rava holds: if you eat the Pesach under roasted, you get two Malkos (because of the Lav of eating it under roasted and the Lav of eating it any other way but roasting). if you eat it cooked, you also get two Malkos. If you eat it both under roasted and cooked, you get three Malkos. Abaya says that you don't get Malkos for a general Lav (that doesn't specify a single prohibition). Some say that Abaya holds that you get one Malkos for it. [Rashi if you eat it raw or cooked in a hotspring, since he only holds that you don't get extra Malkos for it if there is another Lav that you get Malkos for. Tosfos disagrees. After all, then they both disagree with the Braisa earlier that exempts when cooked in a hotspring. Also, it doesn't fit into the Gemara in Bava Metzia that says that Rava here can agree to R' Yehuda there who says that you don't get extra Malkos (for taking the bottom, or top, of a mill as a collateral) from the Pasuk "since you're taking the collateral from what he needs to live" since that Pasuk refers to other utensils besides the top and bottom millstone. This implies that "but only roasted on the fire" doesn't refer to any other way of the Pesach being prepared (besides cooked or under roasted), and, according to Rashi, it forbids if it's raw or cooked in a hotspring.

Rather, Tosfos says: only over there that the Torah seems to be giving a reason why you can't take it as a collateral, that you're taking his utensil needed for living as a collateral, so it tells me that it's applicable to all such utensils. However, the Pasuk of "only eat it roasted" doesn't imply to forbid but as an Asei. However, since it's next to the Lav of not eating it cooked or under roasted; Rava held that you get Malkos for those two ways of preparing it for "only eat it roasted" although it's a general Lav. Abaya holds that you can't get extra Malkos for it, but if you only give a warning for those preparations that you'll get Malkos for "only eat it roasted," he'll agree that the fact that the Torah writes it right next to the Lavim of not eating it cooked and under roasted to say that you can get one Malkos with this warning.] There are others who say that Abaya holds that you can't get Malkos at all from the Pasuk of "only roasted."

199) Abaya and Rava also argue if a Nazir eats a grape peel or seed, does he also get Malkos for "anything made from the vine."

200) If you eat an under roasted piece of Pesach Erev Pesach, you're exempt. After all, you're only Chayiv not to eat it under roasted when the Torah says that you should eat it roasted.

201) If you eat a Kazayis of roasted Pesach on Erev Pesach, it doesn't Pasul you from eating the Pesach at night with your group (since a Pesach is not eaten in two places or not with two groups). It only Pasuls him when he eats it at night.

202) According to R' Yehuda who holds you get Malkos for a negative command written in a positive form (i.e., like you get Malkos for dedicating an unblemished animal to the proceeds of the building of the Mikdash, since the Torah says to dedicate blemished animals for that, implying, but not unblemished ones); you would get Malkos for eating a Kazayis of roasted Pesach Erev Pesach. After all, the Torah writes to eat roasted at night, implying, but not earlier in the day. However, this is only when the Pasuk says 'Laymor,' which implies "Lav Emor," there's a Lav said here, or "Lo Nemar B'dvarim," the Torah says 'don't' in this Mitzvah.

Daf 42

203) The waters of the baker (that he cools his hands in when it gets hot, or he uses to spread on the Matza's surface); you need to dump it out (after the time Chametz is forbidden) at a slope so that it won't gather in one place and become Chametz there. However, if it's only a small amount that won't gather (but will be absorbed right away), you can spill it on level ground.

204) You should only knead with water that spent the night out of the well . After all during the winter, the sun is at the bottom of the sky, which keeps the land cold but the underground springs hot.

205) You can't knead in the sun, or with water heated by the sun (and of course, not if it was heated by fire). You can't use the leftovers of an urn even if the fire's not there anymore, since the water is always hot, or at least, lukewarm. You shouldn't stop working on the dough until the Matzah is finished

206) You need two troughs of water, one that you use to cool your hands, and the second to spread water on the Matzos' surface. (After all, when you cool down your hands, the water heats up, and you can't use it to spread on the Matzah.)

207) If you B'dieved knead in the sun; Mar Zutra permits just like they permit if you B'dieved soak barley and it didn't crack. R' Ashi forbids since we can only be lenient when we have an explicit tradition to permit.