Siman - Pesachim Daf 84

  • כל הנאכל בשור הגדול יאכל בגדי הרך

Rabbah contrasted two parts of the next Mishnah discussing which parts of the pesach are considered edible and fit to be counted as portions. The first part stated, כל הנאכל בשור הגדול יאכל בגדי הרך – Anything that is edible in a grown ox, is fit to be eaten in a tender kid. This implies that parts which are inedible in a grown ox, are not fit to be eaten in a tender kid. But the latter part of the Mishnah continues, ראשי כנפים והסחוסים – including the ends of the shoulder blades and the other cartilage. But these are inedible in a grown ox! Rabbah concluded that it is a machlokes Tannaim and that the latter part was a יש אומרים who holds that ends of the shoulder blades and other cartilage are deemed fit to be eaten in a kid since in a grown ox they can be made edible through extended cooking. Rava said that the Mishnah is writing in the form of a מה הן קתני – What are they? And this is what it means. כל הנאכל בשור הגדול בשלקא יאכל בגדי הרך בצלי – Anything that is edible in a grown ox through extended cooking, is considered fit to be eaten in a tender kid through roasting. What are these parts? ראשי כנפים והסחוסים.

  • המותיר בטהור אינו לוקה את הארבעים

The next Mishnah states,  השובר את העצם בפסח הטהור הרי זה לוקה ארבעים – One who breaks a bone of a pesach that is tahor receives forty lashes. אבל המותיר בטהור והשובר בטמא אינו לוקה את הארבעים – However, one who leaves over a part of the pesach that is tahor, or who breaks a bone of a tamei pesach, does not receive forty lashes. It was taught in a Baraisa regarding why one does not receive malkus for leaving over a part of the tahor pesach. ולא תותירו ממנו עד בקר והנותר ממנו עד בקר באש תשרפו – You shall not leave any of it over until morning; and any of it that is left over until morning shall be burned in the fire. בא הכתוב ליתן עשה אחר לא תעשה – The passuk comes to give an aseh to burn the leftover, after it says the lo sa’aseh against leaving over, to teach that one does not get malkus. These are the words of Rebbe Yehudah. Rebbe Yaakov says that that is not the reason, but rather משום דהוה ליה לאו שאין בו מעשה ואין לוקין עליו – it is because the prohibition of leaving over does not involve an action, and therefore one does not get malkus for that.

  • Breaking bones of an invalid pesach

It was taught in a Baraisa that the passuk states, ועצם לא תשברו בו – And you shall not break a bone in it, "בו" בכשר ולא בפסול – The phrase “in it” implies, in a valid pesach but not in an invalid one. Rebbe says, בבית אחד יאכל...ועצם לא תשברו בו – In one house it shall be eaten…and you shall not break a bone in it. The juxtaposition of these two mitzvos is coming to teach, כל הראוי לאכילה יש בו משום שבירת עצם – whatever is fit for eating is subject to the prohibition against breaking a bone, and whatever is not fit for eating is not subject to the prohibition. Since only a valid offering may be eaten, Rebbe’s teaching seems to be that of the Tanna Kamma’s. The Gemara brings eight Amoras that explain the difference, and then concludes with a Baraisa that conforms to four of them. The Baraisa says that Rebbe holds that the following are not subject to the prohibition of breaking a bone.

a. היתה לו שעת הכושר ונפסל בשעת אכילה – It had a period of validity but became disqualified at the time of eating. (Rav Yosef)

b. אין בו שיעור אכילה – It does not contain the minimum shiur for eating. (Ravina)

c. That which is fit for offering on the mizbeyach, which would exclude the bone of the tail. (Rav Nachman bar Yitzchak)

d. When it is done לא בשעת אכילה, such as on the day of the fourteenth (Abaye)