Daf Yomi Pesachim

Pesahim 2a and Pesahim 2b, the checking for hametz, with the struggle to define the word or. 

Pesahim 3a and Pesahim 3b, finishing our proofs that or means night, leading into discussions of preferences for refined language, avoiding both negative terms as well as for expressing negative information indirectly.

Pesahim 4a and Pesahim 4b, a last bit about propriety of speech and what it reveals about us, and then the obligations of checking when someone rents a property, who it is who has to check, who can assume it has been checked, and why the prohibition starts at noon of the 14th.

Pesahim 5a and Pesahim 5b, deriving the prohibition of owning hametz on the fourteenth, and the rules for what hametz we may or may not own or have in our responsibility on Pesah.

Pesahim 6a and Pesahim 6b, the financial interest that does or does not allow leaving hametz on Pesah, what counts as ownership both in taxation situations and in rental agreements, the thirty days before the holiday as the time to check for hametz and the time before the holiday already relevant to the holiday, and the need for bittul, nullification, in addition to checking.

Pesahim 7a and Pesahim 7b, issues of checking for hametz— what brakhah to make, when to make it, and how we know to use a candle for the search for hametz.

Pesahim 8a and Pesahim 8b, why checking with a candle is the best way, the kinds of places we do or don’t have to check, what it means that those involved with a mitzvah are protected from harm, and the purest ways of performing a mitzvah.

Pesahim 9a and Pesahim 9b, when we do or do not have to worry about an animal introducing hametz to an already cleaned house, along with decision principles like whether a possible/doubtful solution can relieve us of a definite problem, when we follow the majority, when we say it’s a fifty/fifty proposition, and when we are allowed to construe an occurrence in a way easier rather than harder.

Pesahim 10a and Pesahim 10b, many versions of how our certainty we had checked for hametz could be damaged, and what counts as a worry we must address with a further checking, what not. Then, the beginnings of the debate between R. Yehudah and the Sages about whether we have to make up for checking after the time has gone by.

Pesahim 11a and Pesahim 11b, when R. Yehudah and the Sages do or don’t make protective rules to stop people from violating prohibitions, both when people are being involved with prohibited materials, or they have a monetary stake in the outcome. Then, new Mishnah, about how good we are about knowing the hours of the day, and how that affects the process of separating from hametz on the 14th of Nisan.

Pesahim 12a and Pesahim 12b, what kinds of errors are acceptable in witnesses’ testimony, and how that affects our rhythm of separating from hametz on the morning of the fourteenth of Nisan.

Pesahim 13a and Pesahim 13b, on the process of separating from hametz on the fourteenth, when we stop eating, when we burn, how it was communicated in the Temple.

Pesahim 14a and Pesahim 14b, the right to mix levels of tum’ah, ritual impurity, in the course of burning items, with ramifications for when we burn hametz on the fourteenth of Nisan.

Pesahim 15a and Pesahim 15b, working on figuring out where R. Meir derived his idea we may burn ritually pure terumah on the 14th of Nisan along with ritually impure.

Pesahim 16a and Pesahim 16b, on whether liquids can make other items ritually impure at a Biblical level or only rabbinically, or can themselves become ritually impure, or only render items susceptible to ritual impurity, with the Temple as a test case, including the different kinds of blood.

Pesahim 17a and Pesahim 17b, what point Haggai was making to the priests of his time about their knowledge of ritual impurity laws, which liquids are included in the Temple’s exemption from ritual impurity, and R. Yehudah’s change of mind about the ritual impurity of liquids.

Pesahim 18a and Pesahim 18b, deriving the ideas of ritual impurity for liquids and foods, and how we know what they can or cannot make ritually impure, by inferences from verses and uses of kal va-homer, a dip into the world of the logic of derivations from the Torah.

Pesahim 19a and Pesahim 19b, how we know R. Yose and R. Akiva disagreed about whether there was a concept of a shelishi, a third extension of ritual impurity, for non-sanctified materials (with ramifications for whether there might a revi’i or hamishi, fourth or fifth level extensions for terumah and/or sacrificial foods); the idea of containers combining foods for ritual impurity purposes, what rabbinic decrees of ritual impurity (and doubts about ritual impurity) applied in the Temple and/or in Jerusalem.

Pesahim 20a and Pesahim 20b, how an animal of sacrifice’s meat could be subject to ritual impurity, and then revisiting the different ways we know about when tannaim allowed introducing ritual impurity to items that were possibly ritual impure already.

Pesahim 21a and Pesahim 21b, finishing the first chapter and its “taharah intensive,” its introduction to laws of ritual impurity, and starting the second chapter of what we can and cannot do after hametz is no longer allowed to be eaten, then starting with the question of whether an eating prohibition in the Torah assumes a prohibition on benefit as well.

Pesahim 22a and Pesahim 22b, starting a list of cases where the Torah allows benefit from an item it prohibited using the verb of אכילה, eating, which R. Avahu said included benefit. Cases discussed: gid ha-nasheh, the sciatic nerve, blood, an ox that is stoned for goring someone to death. For that last one, we also get into the use of et in the Torah, whether it always comes to add something.

Pesahim 23a and Pesahim 23b, a series of topic areas where the Torah uses the verb of akhilah, so R. Avahu should think there’s a prohibition of benefit, and yet finds an extra verse to teach there is not. Then, whether R. Yose HaGlili and R. Akiva had this debate as well, and finally, seeking a difference in practice between R. Avahu and Hizkiyah (who did not think akhilah implied a prohibition of benefit).

Pesahim 24a and Pesahim 24b, rounding out our derivations of a prohibition of benefit for hametz on Pesah, taking us also into other derivations of prohibitions, and the idea of a lav she-bikhlalut, a prohibition that covers several issues and therefore cannot be the basis of lashes in court, and when the Torah sometimes has multiple prohibitions for one act, with multiple lashes. And, last, the question of whether benefit must be ke-derekh hana’atan, in its usual way.

Pesahim 25a and Pesahim 25b, items prohibited in benefit in both ordinary and unusual ways, including the three sins a Jew must die rather than transgress (such as when a transgression is medically required), and their sources.

Pesahim 26a and Pesahim 26b, Rava and Abbaye’s debate about whether benefit that came one’s way without the person’s effort is permitted, and whether it depends on the person’s ability to have avoided it and/or intention to enjoy it once it comes.

Pesahim 27a and Pesahim 27b, the question of zeh ve-zeh gorem, when two factors contribute to an item’s being made (one of them prohibited), whether the prohibited one renders the item prohibited as well, a question for various kinds of issurei hana’ah, prohibitions of benefit. Then, when and how me’ilah, use of items belonging to the Temple, takes items thus misused out of the ownership of the Temple, and then starting on why R. Yehudah thought we had to burn hametz to get rid of it on the fourteenth of Nisan.

Pesahim 28a and Pesahim 28b, finishing R. Yehudah’s attempt to derive an obligation to burn hametz by comparison to notar, leftover sacrificial meat, the Sages’ view of crushing it and throwing it to the wind and/or the sea, and then a discussion of when hametz becomes prohibited, and whether it is prohibited after Pesah as well.

Pesahim 29a and Pesahim 29b, finishing up the parameters of the prohibition of hametz after Pesah, with a detour to why eating the hametz of the Temple on Pesah would or would not have financial consequences sufficient to count as me’ilah, and then beginning the question of mixtures of hametz and when they are or are not prohibited.

Pesahim 30a and Pesahim 30b, how the prohibition of hametz on and after Pesah affects mixtures and pots of clay and/or of metal, what can allow for making them kosher again, for other prohibitions as well.

Pesahim 31a and Pesahim 31b, when collection of loans is retroactive, when pawns are considered already owned by the lender, and how that affects who is considered the owner of hametz on Pesah. Also, hametz buried under rubble.

Pesahim 32a and Pesahim 32b, the repayment of terumah improperly eaten by a non-kohen, whether by volume or value, and how that affects the repayment of terumah that was leavened on Pesah. Then, the minimum of terumah to repay, whether by minimal value or minimal volume.

Pesahim 33a and Pesahim 33b, how me’ilah is or is not comparable to other prohibitions, the level of intent that qualifies for most prohibitions and for me’ilah, and how to avoid transmitting ritual impurity while pressing grapes.

Pesahim 34a and Pesahim 34b, on whether planting terumah helps with problems of ritual impurity, whether not paying attention to terumah invalidates it inherently or only because we worry it became ritually impure, and then whether planting is allowed to fix ritual impurity issues in sanctified items.

Pesahim 35a and Pesahim 35b, the five grains that qualify for use as matzah on Pesah, and other issues that could get in the way of using a matzah for the mitzvah, such as not tithing it properly.

Pesahim 36a and Pesahim 36b, whether bikkurim, first fruits, and/or ma’aser sheni can be used for the matzah of Seder night, taking us into issues of matzah as food also eaten in sadness and/or poverty, excluding also matzah baked with enriching kneading liquids.

Pesahim 37a and Pesahim 37b, kinds of breads and doughs usable as matzah and obligated in hallah, or not.

Pesahim 38a and Pesahim 38b, ma’aser sheni as financially belonging to Gd according to R. Meir, and therefore not obligated in hallah, not usable as matzah for the Seder, nor for an etrog on Sukkot. Then, whether hallah can be used Seder night, since it can never be taken out of Jerusalem, and matzot assumed to be for sacrifices and why they cannot be used.

Pesahim 39a and Pesahim 39b, the definition of maror and how it counts or does not for kil’ayim, and then ways to avoid or prevent leavening of dough.

Pesahim 40a and Pesahim 40b, on whether we may/should/must soak grains to clean them, the issue of shemurah matzah (and at what point in the process it starts), and what kinds of mixtures might stop flour from leavening.

Pesahim 41a and Pesahim 41b, the prohibition of eating the Pesah sacrifice other than roasted, how we derive it, how its various permutations work.

Pesahim 42a and Pesahim 42b, finishing up the possible prohibitions (or obligations) of eating the Pesah sacrifice, and then the next chapter, about forms of hametz we cannot own even if they are not full fledged edible hametz.

Pesahim 43a and Pesahim 43b, identifying which tanna would have said our first mishnah, that both ta’arovet hametz, a mixture of actual leavened bread, and hametz nuksheh, leavened but not ordinarily edible materials, are prohibited on Pesah. Along the way, we find out about women’s inclusion in the prohibition of hametz and therefore the obligations of Pesah.

Pesahim 44a and Pesahim 44b, on the concepts of permissible items being implicated by prohibited ones, when we are allowed to assume a mixture didn’t create halakhic problems, the idea and source for taste being as if the original prohibited item was there.

Pesahim 45a and Pesahim 45b, why R. Akiva doesn’t generalize the principle of permitted materials being joined to prohibited ones, why the Sages do generalize the idea of taste counting as if the prohibited item is still present, and then the issue of being allowed to ignore leavened material that has been used to hold a bowl together.

Pesahim 46a and Pesahim 46b, the role of hametz in terms of ritual impurity on Pesah, how long it takes for dough to leaven, and the question of whether we say ho’il, a possibility allows us to take action as if it might come to fruition, such as cooking on Yom Tov because guests might come.

Pesahim 47a and Pesahim 47b, tracking down whether ho’il applies or not, with why we don’t bake for the Mikdash on a holiday and then cases of multiple lashes where one of them should have been allowed for ho’il reasons.

Pesahim 48a and Pesahim 48b, finishing up ho’il, bringing it back to the debate between R. Eliezer and R. Yehoshua about what to do about hallah that was ritually impure on Pesah, then discussions of how to bake doughs in lesser amounts than are obligated in hallah, and yet to find a way to give the hallah after baking. From there to how we bake doughs to be sure they do not become leavened, and a debate about what qualifies as leavened.

Pesahim 49a and Pesahim 49b. what counts as a mitzvah involvement to not have to go back to physically destroy leavened material, including the value of marrying into a Torah-caring family and to stay far away from marriage to a anti-Torah values family, and the dangers and deficiencies of those who oppose Torah values, and hate Torah scholars.

Pesahim 50a and Pesahim 50b, finishing Elu Overin with aggadeta about the future (because we referred to leaving the walls of Jerusalem with sacrificial meat, and the aggadeta includes the idea of a future expansion of Jerusalem), and starting Makom She-Nahagu, about clash of customs between places, with aggadeta about where we do or don’t see a siman berakha, full success from financial endeavors.

Pesahim 51a and Pesahim 51b, when we do or do not act in front of other people in ways those people treat as prohibited, as an error or a stringency.

Pesahim 52a and Pesahim 52b, the obligation to get rid of shemittah fruit after it is no longer found in the field for animals, and how that affects a person going from one place (where it is or is not still available in the fields) to another (where the reverse is true), and what counts as a region for those questions.

Pesahim 53a and Pesahim 53b, finishing up shemittah issues in terms of when fruit has grown enough to qualify as shemittah fruit, how we decide there is no longer a type of produce in the field, and why we care to define different types of areas (hills, valleys, plains, riverbeds). Then, the custom to eat or not eat roasted meat Seder night, and what looks too much like offering a Pesah sacrifice, and then the custom to light or not light candles on Yom Kippur, leading into a discussion of havdallah.

Pesahim 54a and Pesahim 54b, making a brakha on fire either after Shabbat or Yom Kippur, aggadeta about creation’s final pieces, and then the custom to do work on Tish’a B’Av or not.

Pesahim 55a and Pesahim 55b, what counts as yuhara, taking on the airs of a more impressive Jew than one is; work on the morning of the 14th (or even the night before!) as custom or prohibition, as a matter of starting the work or even finishing, kinds of loss that might allow such work on the 14th or even Hol Ha-Moed, the middle days of a holiday, and then the people of Yeriho and their questionable practices.

Pesahim 56a and Pesahim 56b, figuring out the six ways the people of Yeriho differed from Hazal, sometimes protest-worthy.

Pesahim 57a and Pesahim 57b, finishing the chapter with ways  people did positive or negative actions for protecting good conduct. Special bonus at the end, a discussion of custom and moving from place to place.

Pesahim 58a and Pesahim 58b, starting on the rhythm of the Temple sacrificial afternoons, on a regular day, a Shabbat, and the 14th of Nisan, when the Pesah sacrifice comes after the afternoon communal one.

Pesahim 59a and Pesahim 59b, on the order of the end and beginning of the day in the Temple in terms of the public communal offerings, the candles, incense, and the Pesah sacrifice.

Pesahim 60a and Pesahim 60b, when a later statement affects the status of a sacrifice, such as first saying it was for the right type of sacrifice (e.g., a Pesah) and then later for the wrong type, where that either will help or hurt, and the status of stam, baseline assumptions, about sacrifices as well.

Pesahim 61a and Pesahim 61b, how the presence of invalidating people does or does not ruin a Pesah sacrifice, and at which points in the process of offering it.

Pesahim 62a and Pesahim 62b, working out the relationship between ritual impurity of a sacrifice–of the animal or the people offering it–and uncircumcised people offering it, and then of the relationship between offering sacrifices for the wrong type of sacrifice and those who cannot eat it.

Pesahim 63a and Pesahim 63b, R. Meir’s view of when words one says establish the characteristics of a certain offering unalterably, and then the parameters of the  prohibition of owning hametz when offering the Pesah–who may not own it, where the hametz would be, to which offerings it applies.

Pesahim 64a and Pesahim 64b, finishing up the issue of sacrificing with hametz present on the 14th of Nisan and throughout the holiday, and then on to the specifics of how the Pesah sacrifice was offered.

Finishing Tamid Nishhat with details of the offering of the Pesah, whether they would wash the floor of the courtyard of the Temple, why they would or wouldn’t scoop up a cup of blood to throw on the wall of the altar, which parts of the service required a kohen. Then, starting Elu Devarim, what parts of the Pesah sacrificial service could be done on Shabbat the 14th of Nisan and which parts had to be done before or after Shabbat.

Pesahim 66a and Pesahim 66b, finishing the dispute between R. Eliezer and R. Akiva about whether rabbinic prohibitions apply to sacrifices permitted on Shabbat, the source of the permissibility of offering a tamid, the daily communal sacrifice, and the Pesah, on Shabbat, the story of Hillel’s rise to be the head of the yeshiva, the question of bringing knives to the Mikdash on Shabbat, and then how arrogance and/or anger backfire on Torah scholars and/or prophets.

Pesahim 67a and Pesahim 67b, parsing the differences between the ritual impurity of tamei la-nefesh, having contact with someone who passed away, zav, the emissions for men and women that create ritual impurity, and tzara’at, skin lesions, and their associated ritual impurities (dead vermin similar to tamei la-nefesh, having had marital relations similar to zav).

Pesahim 68a and Pesahim 68b, what kind of ritually impure people leave what camps, the aspects of a Pesah sacrifice we can do even on Shabbat–with a digression to resurrection of the dead issues–the importance of a mitzvah at its best time, and whether ordinary rejoicing on a holiday counts as a mitzvah, including which holidays require such physical rejoicing.

Pesahim 69a and Pesahim 69b, figuring out R, Eliezer’s position on allowing makhshirei mitzvah, needed adjunct elements of a mitzvah being performed on Shabbat, and who counts or does not count as relevant to the Pesah sacrifice (and therefore possibly liable for failure to bring it), R. Akiva’s position that only those makhshirin we could not have done before Shabbat may be done on Shabbat and then a beginning of the discussion of hagigat 14, the sacrifice brought along with the Pesah to make sure the Pesah is eaten while full.

Pesahim 70a and Pesahim 70b, figuring out the hagigah of the 14th of Nisan, how similar it is to the Pesah itself, particularly according to Ben Tema, and another tanna, Yehudah Ben Dortai’s protest of the view that we do not offer a hagigah on Shabbat, the source of that idea, and then starting on why offerings given before a holiday can or cannot fulfill obligations of the holiday.

Pesahim 71a and Pesahim 71b, when the simha offering must be given to qualify as simha for the holiday (and which days of the holiday obligate simha), when the fats of a hagiga must be offered (and whether the word boker means the first morning), and then on to a new Mishnah, on to’eh bi-dvar mitzvah, erroneously thinking one was doing a mitzvah.

Pesahim 72a and Pesahim 72b, versions of to’eh bidvar mitzvah, when R. Yehoshu’a (according to his simple reading or according to R. Meir) accepts a person’s action as a mistaken thought s/he was performing a mitzvah, and then actually did perform a mitzvah or did an act that could have been a mitzvah that day, thus exempting him/her from the usual hatat for having violated a karet prohibition unwittingly.

Pesahim 73a and Pesahim 73b, whether terumah counts as a priestly service,  what constitutes a productive result to theoretically count as a Shabbat violation, whether sacrifices have to be explicitly shifted to others when the original purpose goes away.

Pesahim 74a and Pesahim 74b, the way to roast/rotisserie the Pesah sacrifice, with a digression to how to roast/cook meat without having to worry about the blood (for meat that wasn’t salted before cooking).

Pesahim 75a and Pesahim 75b, what counts as fire for a range of issues–roasting the Pesah, a burn that turns into tzara’at, putting people to death by burning– and whether coals count as fire, for the Pesah and for bringing coals into the Holy of Holies as part of the Yom Kippur service. Closing with a Mishnah about when impermissible material splatters onto or into permissible.

Pesahim 76a and Pesahim 76b, when one item of a mixture is hot, how we decide if the taste from a prohibited item will transfer to the permitted one–whether ila’ah gevar, the one being introduced to the mixture defines the interaction, or teta’ah, the lower one. Then, whether smell counts to transfer taste, along with the reason to not roast two Pesah sacrifices together, and then a new Mishnah about communal sacrifices offered but not eaten despite the community’s being ritually impure.

Pesahim 77a and Pesahim 77b, deriving the idea of offering communal sacrifices despite the community’s ritual impurity, and then figuring out who would allow a sacrifice although the meat of it cannot be eaten, the role of the tzitz, the forehead plate, in providing atonement for communal ritual impurity, and how linked different parts of the sacrificial service are to each other.

Pesahim 78a and Pesahim 78b, more on the link between the meat and blood of a sacrifice, for R. Yehoshu’a, for R. Yose (and how he agrees both with R. Eliezer and R. Yehoshua), and for R. Natan, who thinks even eating the Pesah sacrifice isn’t indispensable.

Pesahim 79a and Pesahim 79b, the relationship between the fats and meat of a sacrifice, when they count together or do not, the kidneys and diaphragm and whether that counts to allow the blood to be thrown on the walls of the altar, and then what happens when the majority of the community is ritually impure, and how to handle when exactly half the community is ritually impure.

Pesahim 80a and Pesahim 80b, how the ritual impurity of various segments of the Jewish people affects the ability to offer the Pesah sacrifice, when the 14th of Nisan Pesah will be done with ritual impurity, when it will be done in two groups, when there cannot be a Pesah Sheni, on the 14th of Iyyar. Then, which kinds of ritual impurity the tzitz, the High Priest’s forehead plate, allows to count as valid despite ritual impurity.

Pesahim 81a and Pesahim 81b, tum’at ha-tehom, a covered ritual impurity, and when the High Priest’s forehead plate, the tzitz, allows ignoring it for a Pesah, a nazir, a communal offering, and how we know. Then a new Mishnah about when we have to burn the Pesah sacrifice.

Pesahim 82a and Pesahim 82b, about burning Pesah that left Jerusalem with one’s own wood or communal wood, and then when a sacrifice will be burned immediately as opposed to waiting for ibbur tzurah, for the sacrifice to be left over for a day and then burned.

Pesahim 83a and Pesahim 83b, on burning the bones and nerves of a Pesah, why we would have to if they don’t count as food, and when we burn them, including the principle of aseh doheh lo ta’aseh, an obligation can often push aside a plain prohibition, allow us to fulfill the obligation despite the prohibition.

Pesahim 84a and Pesahim 84b, what parts of the animal are considered meat rather than hard bone, such that they can be included in the eating of the Pesah, or the problem of breaking bones, or in making notar. Then we discuss where the prohibition of breaking bones in a Pesah applies, and where there might be exceptions, sacrifices that seem to be a valid Pesah and yet breaking the bone would be allowed, according to Rebbe and/or his disputant.

Pesahim 85a and Pesahim 85b on breaking bones of the Pesah sacrifice, depending whether it has meat on it, or marrow; the ritual impurity of the hands Hazal ordained for some sacrifices because of worries about priests’ misconduct, and whether it applies to yotzei, sacrifices taken out of their permissible area, an area we then start to define.

Pesahim 86a and Pesahim 86b, what parts of Jerusalem and/or the courtyard of the Temple are included in sanctity (particularly rooftops) and then the question of two groups of Jews eating from one Pesah, separately, or taking the food from one place to another.

Pesahim 87a and Pesahim 87b, starting with where a woman identifies for her Pesah sacrifice, her husband or her father, depending on where in the marriage cycle she is and how often she goes home for the holidays. From there, to a discussion of Hoshe’a’s being taught the importance of prophets standing up for the Jewish people, Gd’s continuing readiness to work with the Jewish people to find a way forward, the difficulties of being king, and more.

Pesahim 88a and Pesahim 88b, why Gd chose Bavel for the Jews’ first exile, who participates with who’s Pesah sacrifice, including the question of a half-partially converted slave, half freed adult Jew, and then what happens when a partially converted Jewish slave messenger forgets what kind of animal his master wanted for the Pesah.

Pesahim 89a and Pesahim 89b, the impossibility of bringing a Pesah Sheni when one out of five went wrong, ways to sign onto and off of a Pesah, and whether groups can split off after the Pesah has been offered.

Pesahim 90a and Pesahim 90b, how much Jews own their sacrifices, such as for whether they can turn it into etnan zonah, a payment for a Biblically prohibited type of relations, and/or what money collected to share in a Pesah sacrifice can be used to purchase. Then, the topic of how close to ritual purity a Jew must be to be included in a Pesah, on the assumption s/he will become fully ready to eat it by that evening.

Pesahim 91a and Pesahim 91b, who we can trust will be able to join the Pesah that night even if they are not currently able to join, whether we can have only one person signed up for a Pesah, the status of women regarding the first and second Pesah sacrifices (14 Nisan and 14 Iyyar) and for matzah, and whether matzah is obligatory throughout the holiday.

Pesahim 92a and Pesahim 92b, finishing a chapter with issues of when Hazal kept their rules in place even if it meant not offering the Pesah, and when they did not, and then starting on the chapter about Pesah Sheni, when people can or cannot offer the first Pesah and are delayed to the second, starting with whether someone far away can have a messenger offer the Pesah on his/her behalf, and then s/he eat it that night.

Pesahim 93a and Pesahim 93b, finishing the debate between R. Nahman and R. Sheshet about a person from afar joining a Pesah, then the three way debate about the relationship of Pesah Sheni to Pesah Rishon, and a new Mishnah on the definition of derech rehoka, being far.

Pesahim 94a and Pesahim 94b, on the distance that counts as derech rechoka, as too far to have to bring a Pesah sacrifice, with a digression to the size of the earth, the heavens, and the relationship between the sun, stars, and earth.

Pesahim 95a and Pesahim 95b, the differences and similarities between the first Pesah and the second one, which rules do apply to the second and which do not. Then, when a Pesah is being offered with the majority of the community ritually impure, how much room that makes for other versions of ritual impurity.

Pesahim 96a and Pesahim 96b, how the Pesah in Egypt’s rules differed from the one done ever after, and then some rules for when a Pesah lost and found–and its temurah, an animal exchanged for it– can be offered as a shelamim, or must wait for a mum, and then be sold, its money used for a shelamim.

Pesahim 97a and Pesahim 97b, what happens with lost animals in terms of whether they turn into a shelamim, and when, or have to be left to be ro’eh, to graze until they get a mum, a physical disqualification, and are redeemed for money, used to buy a shelamim.

Pesahim 98a and Pesahim 98b, various ways matters can go wrong with the Pesah sacrifice– the man who meant to bring it dedicates the wrong kind of animal, or passes away before it is offered, or different types of sacrifices get mixed together, or Pesah animals owned by different groups do.

Pesahim 99a and Pesahim 99b, finishing our discussion of the Pesah sacrifice, with whether the group must have an original member, and moving to the issue of stopping to eat on Erev Pesah (and Erev Shabbat or holidays) to enter the day with a hearty appetite.

Pesahim 100a and Pesahim 100b, when we can start meals on Erev Shabbat or Pesah, when we can continue them, and then where to make kiddush compared to where we eat.

Pesahim 101a and Pesahim 101b, the portability of berachot, if moving to a new place requires a renewed beracha, on wine, on regular foods, and/or on foods that require an after-beracha in the place they were eaten, and whether leaving people in a place ensures the act of eating or drinking is considered to continue.

Pesahim 102a and Pesahim 102b, proofs on whether important foods can free us of the need to make a beracha after and then before if we leave a place and come back, whether and when we combine mitzvot onto one cup of wine, and then a first discussion of how to combine kiddush and havdala when a holiday is right after Shabbat.

Pesahim 103a and Pesahim 103b, figuring out the order of berachot when a holiday falls on motza’ei Shabbat (Saturday night), and what counts as an interruption to obligate another blessing on the same food.

Pesahim 104a and Pesahim 104b, the topic of havdalah, what we say, how many phrases of differentiation, the importance of noticing differences Gd embedded in the world.

Pesahim 105a and Pesahim 105b, stopping eating when Shabbat starts or ends, for kiddush or havdala, and rules for a kos shel beracha, a cup used as part of a beracha ceremony, such as havdalla or birkat hamazon.

Pesahim 106a and Pesahim 106b, issues of the cup of wine for a beracha, kiddush on a cup of wine Friday night and Shabbat day, washing for bread before kiddush, and eating before kiddush or havdalla. 

Pesahim 107a and Pesahim 107b, what kinds of liquids might substitute for wine for kiddush or havdalla, which minha is the one at which we have to stop eating Erev Pesah, and what foods we can eat in that time.

Pesahim 108a and Pesahim 108b, finishing up not eating on the afternoon of the fourteenth, and then leaning for matzah and the four cups, as well as rules of the four cups, such as how much one must drink.

Pesahim 109a and Pesahim 109b, keeping kids awake for Seder, the nature of the joy of Yom Tov in our times and when we did (and will, Gd willing) have a Beit HaMikdash, the amount of a revi’it, and why the four cups of wine do not violate the principle of not acting in even numbers.

Pesahim 110a and Pesahim 110b, the issue of zugot, acting in even numbered amounts, worries about demons and witchcraft, and Hazal’s apparent attempt to encourage people not to worry about these things as much as they tended.

Pesahim 111a and Pesahim 111b kinds of dangers, especially with palm trees and shadows, and how to avoid them, including the possibility of just relying on Gd.

Pesahim 112a and Pesahim 112b, more causes for worry and how to avoid them.

Pesahim 113a and Pesahim 113b, moving from dangers to avoid to lots of other life advice, people Gd finds favorable and disfavorable, the importance of reacting negatively to sin.

Pesahim 114a and Pesahim 114b, starting the Seder! Whether mitzvot need intentional performance or not, for karpas and maror.

Pesahim 115a and Pesahim 115b, the relationship between matza and maror, when to make the berachot on the parts of the Seder, where to put the Seder plate and why we take it from the table.

Pesahim 116a and Pesahim 116b, the Haggadah, really, and how it got that way.

Pesahim 117a and Pesahim 118a, who wrote Hallel, where the word Hallelujah belongs in chapters of Tehillim, and the proper version of various berachot.

Pesahim 118a and Pesahim 118b, what is Hallel Ha-Gadol, the Great Hallel, and why, why we say the Hallel we do nonetheless, the nature of Gd’s emet, truth, in always repaying goodness, and what nations can or cannot be included in the Messianic era.

Pesahim 119a and Pesahim 119b, on the money of Rome being set aside for the righteous, positive and negative uses of money, Gd’s being sure to repay the righteous for all their goodness. Then, the idea of not eating after the Pesah sacrifice or the last matzah at the meal.

Pesahim 120a and Pesahim 120b, not eating after matzah at the Seder, whether matzah is a Biblical obligation in our times, not falling asleep at the Seder.

Pesahim 121a and Pesahim 121b, a rabbinic rule about ritual impurity of the hands for pigul and notar sacrifices, whether the Pesah and the hagiga of the fourteenth of Nisan can be covered by the same beracha, whether the pouring of blood could qualify for those sacrifices supposed to be sprinkled, and whether the she-he-hiyanu at a pidyon ha-ben is said by the father or the kohen.