## Pesachim Daf 76b

###### Pesachim 76b:1
[Pesachim 76b:1](https://torahapp.org/share/book/Pesachim/r/76b:1)

בְּשַׂר שְׁחוּטָה שָׁמֵן, שֶׁצְּלָאוֹ עִם בְּשַׂר נְבֵילָה כָּחוּשׁ — אָסוּר. מַאי טַעְמָא — מִפַּטְּמִי מֵהֲדָדֵי.

**William Davidson Edition - English:**
**Fatty kosher meat that one roasted** in an oven together **with lean non-kosher meat is forbidden,** even if the two meats never came into contact with one another. **What is the reason** for this *halakha*? It is that **they are flavored from one another.** The fatty meat emits an aroma that is absorbed in the non-kosher meat. The aroma is then transferred back to the kosher meat, causing the kosher meat to absorb some aroma from the non-kosher meat.


###### Pesachim 76b:2
[Pesachim 76b:2](https://torahapp.org/share/book/Pesachim/r/76b:2)

וְלֵוִי אָמַר: אֲפִילּוּ בְּשַׂר שְׁחוּטָה כָּחוּשׁ, שֶׁצְּלָאוֹ עִם בְּשַׂר נְבֵילָה שָׁמֵן — מוּתָּר. מַאי טַעְמָא — רֵיחָא בְּעָלְמָא הוּא, וְרֵיחָא לָאו מִילְּתָא הִיא. עָבֵיד לֵוִי עוֹבָדָא בֵּי רֵישׁ גָּלוּתָא בִּגְדִי וְדָבָר אַחֵר.

**William Davidson Edition - English:**
**And Levi said:** That aroma does not cause meat to be forbidden. **Even lean kosher meat that one roasted with fatty non-kosher meat is permitted. What is the reason** for this *halakha*? Although the non-kosher meat emits an aroma that is absorbed into the kosher meat, **it is merely an aroma, and an aroma is nothing** significant. The Gemara relates that **Levi took action,** meaning that he put his opinion into practice, **in the house of the Exilarch with a kid and something else,** i.e., a pig, that had been roasted together. Levi did not prohibit the meat of the kid due to the aroma of the pig.


###### Pesachim 76b:3
[Pesachim 76b:3](https://torahapp.org/share/book/Pesachim/r/76b:3)

מֵיתִיבִי: אֵין צוֹלִין שְׁנֵי פְסָחִים כְּאֶחָד מִפְּנֵי הַתַּעֲרוֹבֶת. מַאי לָאו — תַּעֲרוֹבֶת טְעָמִים, וְקַשְׁיָא לְלֵוִי! לָא, מִפְּנֵי תַּעֲרוֹבֶת גּוּפִין.

**William Davidson Edition - English:**
The Gemara **raises an objection: One** may **not roast two Paschal lambs together due to the mixing. What, is it not** prohibited due to **the mixing of flavors,** i.e., due to the aromas that waft from one to the other, **and it** poses **a difficulty to** the opinion of **Levi?** The Gemara rejects this challenge: **No,** it is prohibited **due to the mixing of carcasses.** The groups who are roasting their Paschal offerings might accidentally switch offerings, in which case the offerings will be eaten by people who did not register for them.


###### Pesachim 76b:4
[Pesachim 76b:4](https://torahapp.org/share/book/Pesachim/r/76b:4)

הָכִי נָמֵי מִסְתַּבְּרָא, מִדְּקָתָנֵי סֵיפָא: אֲפִילּוּ גְּדִי וְטָלֶה. אִי אָמְרַתְּ בִּשְׁלָמָא מִפְּנֵי גּוּפִין — הַיְינוּ דְּקָתָנֵי אֲפִילּוּ גְּדִי וְטָלֶה. אֶלָּא אִי אָמְרַתְּ מִפְּנֵי תַּעֲרוֹבֶת טְעָמִים, מָה לִי גְּדִי וְטָלֶה מָה לִי גְּדִי וּגְדִי.

**William Davidson Edition - English:**
The Gemara adds: **So too,** one can conclude that **this** explanation **is reasonable from** the fact **that it is taught in the latter clause** that the ruling applies **even** if the two offerings are **a kid and a lamb. Granted, if you say** that the reason is **due to** the mixing of **carcasses, this is** why it **was taught** that the *halakha* applies to **even a kid and a lamb.** The *baraita* needed to teach that although they do not look alike, there is still a concern that after they have been skinned they will be mixed up. **But if you say** that the reason is **due to the mixing of flavors, what is** the difference between a case in which the two offerings are **a kid and a lamb and** one in which they are **a kid and** another **kid?** The case of the kid and the lamb mentioned at the end of the *baraita* would not teach anything new.


###### Pesachim 76b:5
[Pesachim 76b:5](https://torahapp.org/share/book/Pesachim/r/76b:5)

אֶלָּא מַאי, עַל כׇּרְחָיךְ מִפְּנֵי תַּעֲרוֹבֶת גּוּפִין הוּא דְּאָסוּר, אֲבָל תַּעֲרוֹבֶת טְעָמִים — שְׁרֵי, לֵימָא תֶּיהְוֵי תְּיוּבְתֵּיהּ דְּרַב! אָמַר רַבִּי יִרְמְיָה: הָכָא בְּמַאי עָסְקִינַן, כְּגוֹן שֶׁצְּלָאוֹ בִּשְׁתֵּי קְדֵירוֹת.

**William Davidson Edition - English:**
The Gemara asks: **Rather, what** do you say? **Perforce,** it is **due to the mixing of carcasses that it is prohibited, but a mixing of flavors is permitted. Let us say that this will be a refutation of** the opinion of **Rav,** who prohibited the mixing of flavors by means of an aroma. **Rabbi Yirmeya said: With what are we dealing here?** It is a case **where one roasted** the offerings **in two pots.** Consequently, they do not absorb flavor from one another.


###### Pesachim 76b:6
[Pesachim 76b:6](https://torahapp.org/share/book/Pesachim/r/76b:6)

בִּשְׁתֵּי קְדֵירוֹת סָלְקָא דַּעְתָּךְ?! אֶלָּא אֵימָא: כְּעֵין שְׁתֵּי קְדֵירוֹת. וְהָכִי קָאָמַר: אֵין צוֹלִין שְׁנֵי פְסָחִים כְּאֶחָד מִפְּנֵי תַּעֲרוֹבֶת. מַאי תַּעֲרוֹבֶת — תַּעֲרוֹבֶת טְעָמִים. וַאֲפִילּוּ כְּעֵין שְׁתֵּי קְדֵירוֹת, דְּלֵיכָּא תַּעֲרוֹבֶת טְעָמִים — אָסוּר מִשּׁוּם תַּעֲרוֹבֶת גּוּפִין, וַאֲפִילּוּ גְּדִי וְטָלֶה.

**William Davidson Edition - English:**
The Gemara expresses surprise: **Could it enter your mind** to say that they roasted the Paschal offerings **in two pots?** It is prohibited to the roast the Paschal offering in a pot. **Rather, say** that they were roasted in a manner **similar to two pots,** meaning that they were distanced from each other and separated by a partition. **And this is** what the *baraita* is **saying: One** may **not roast two Paschal offerings together due to mixing. What** is this **mixing?** It is **the mixing of flavors. And even** roasting them in a manner **similar to two pots, where there is no mixing of flavors, is** also **prohibited, due to** the concern with regard to the **mixing of carcasses. And** this is the *halakha* **even** if the animals are **a kid and a lamb.**


###### Pesachim 76b:7
[Pesachim 76b:7](https://torahapp.org/share/book/Pesachim/r/76b:7)

אָמַר רַב מָרִי כְּתַנָּאֵי. הָרוֹדֶה פַּת חַמָּה וּנְתָנָהּ עַל פִּי חָבִית יַיִן שֶׁל תְּרוּמָה — רַבִּי מֵאִיר אוֹסֵר, וְרַבִּי יְהוּדָה מַתִּיר. וְרַבִּי יוֹסֵי מַתִּיר בְּשֶׁל חִיטִּין וְאוֹסֵר בְּשֶׁל שְׂעוֹרִים, מִפְּנֵי שֶׁהַשְּׂעוֹרִים שׁוֹאֲבוֹת. מַאי לָאו תַּנָּאֵי הִיא, דְּמָר סָבַר: רֵיחָא — לָאו מִילְּתָא הִיא, וּמָר סָבַר: רֵיחָא — מִילְּתָא הִיא.

**William Davidson Edition - English:**
**Rav Mari said:** This is **like** the following dispute between ***tanna’im*:** In the case of **one who removes hot bread** from an oven **and places it on top of a barrel of wine** that is ***teruma*, Rabbi Meir prohibits** a non-priest from eating the bread. In his opinion, the bread absorbs the aroma of the *teruma* wine and therefore attains the status of *teruma*. **And Rabbi Yehuda permits** it. **And Rabbi Yosei permits** bread made **of wheat,** which is not very absorbent, **but prohibits** bread made **of barley, because barley draws out** and absorbs the aroma. **What, is it not** a dispute between ***tanna’im*? One Sage,** Rabbi Yehuda, **holds that an aroma is nothing** significant, **and one Sage,** Rabbi Meir, **holds that an aroma is something** significant.


###### Pesachim 76b:8
[Pesachim 76b:8](https://torahapp.org/share/book/Pesachim/r/76b:8)

לְלֵוִי, וַדַּאי תַּנָּאֵי הִיא. לְרַב, נֵימָא תַּנָּאֵי הִיא?

**William Davidson Edition - English:**
The Gemara says: **According to** the opinion of **Levi,** i.e., that aroma is insignificant, **it certainly is** a dispute between ***tanna’im*.** Rabbi Meir and Rabbi Yosei hold that it is significant, and Levi accepts the opinion of Rabbi Yehuda that aroma is insignificant. However, according **to** the opinion of **Rav, shall we say it is** a dispute between ***tanna’im*?**


###### Pesachim 76b:9
[Pesachim 76b:9](https://torahapp.org/share/book/Pesachim/r/76b:9)

אָמַר לְךָ רַב: דְּכוּלֵּי עָלְמָא רֵיחָא מִילְּתָא הִיא, לָאו אִיתְּמַר עֲלַהּ דְּהַהִיא, אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רֵישׁ לָקִישׁ: בְּפַת חַמָּה וְחָבִית פְּתוּחָה — דִּבְרֵי הַכֹּל אָסוּר. בְּפַת צוֹנֶנֶת וְחָבִית מְגוּפָה — דִּבְרֵי הַכֹּל מוּתָּר. לֹא נֶחְלְקוּ אֶלָּא בְּפַת חַמָּה וְחָבִית חֲתוּמָה, פַּת צוֹנֶנֶת וְחָבִית פְּתוּחָה. וְהָא נָמֵי כְּפַת חַמָּה וְחָבִית פְּתוּחָה דָּמְיָא.

**William Davidson Edition - English:**
**Rav** could have **said to you: Everyone agrees that aroma is something** significant. The dispute is about whether bread absorbs aroma in the circumstance under discussion. **Was it not stated with regard to that** mishna that **Rabba bar bar Ḥana said that Reish Lakish said: With regard to hot bread and an open barrel, everyone agrees that it is prohibited** because it certainly draws out the aroma; and **with regard to cold bread and a closed barrel, everyone agrees it is permitted? They disagreed only with regard to hot bread and a sealed barrel** because perhaps the bread nonetheless draws out aroma through the cracks. Similarly, they disputed the case of **cold bread and an open barrel. And this** case of two Paschal offerings roasted in the same oven **is also** considered **like** the case of **hot bread and an open barrel.**


###### Pesachim 76b:10
[Pesachim 76b:10](https://torahapp.org/share/book/Pesachim/r/76b:10)

תָּנֵי רַב כָּהֲנָא בְּרֵיהּ דְּרַב חִינָּנָא סָבָא: פַּת שֶׁאֲפָאָהּ עִם צָלִי בַּתַּנּוּר — אָסוּר לְאׇכְלָהּ בְּכוּתָּחָא. הָהִיא בִּינִיתָא דְּאִיטְּווֹא בַּהֲדֵי בִּישְׂרָא, אַסְרַהּ רָבָא מִפַּרְזִיקְיָא לְמֵיכְלַיהּ בְּכוּתָּחָא. מָר בַּר רַב אָשֵׁי אָמַר: אֲפִילּוּ בְּמִילְחָא נָמֵי אֲסוּרָה, מִשּׁוּם דְּקַשְׁיָא לְרֵיחָא וּלְדָבָר אַחֵר.

**William Davidson Edition - English:**
**Rav Kahana, son of Rav Ḥinnana the Elder, teaches:** In the case of **bread that one baked** together **with roasting** meat **in the oven, it is prohibited to eat** the bread **with *kutaḥ*,** which contains milk, because the bread absorbs some of the meat’s aroma. The Gemara relates: There was **a certain fish that was roasted** together **with meat, Rava of Parzikiyya prohibited it from being eaten with *kutaḥ*,** due to the meat flavor absorbed in the fish. **Mar bar Rav Ashi said: Even** to merely eat it **with salt is also prohibited because** meat that is roasted or cooked with fish is **bad for odor,** meaning it causes bad breath, **and for something else,** i.e., leprosy. Therefore, one should avoid eating it due to the danger involved.


###### Pesachim 76b:11
[Pesachim 76b:11](https://torahapp.org/share/book/Pesachim/r/76b:11)

**מַתְנִי׳** חֲמִשָּׁה דְּבָרִים בָּאִין בְּטוּמְאָה, וְאֵינָן נֶאֱכָלִין בְּטוּמְאָה: הָעוֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וְזִבְחֵי שַׁלְמֵי צִבּוּר, וּשְׂעִירֵי רָאשֵׁי חֳדָשִׁים. הַפֶּסַח שֶׁבָּא בְּטוּמְאָה נֶאֱכָל בְּטוּמְאָה, שֶׁלֹּא בָּא מִתְּחִילָּתוֹ אֶלָּא לַאֲכִילָה.

**William Davidson Edition - English:**
**MISHNA:** **Five items,** i.e., offerings, may **be brought in** a state of ritual **impurity,** but **they** may **not be eaten in** a state of ritual **impurity.** They are all communal offerings: **The *omer*,** which is brought in Nisan; **the two loaves** brought on *Shavuot*; **the shewbread,** which were arranged each week; **the communal peace-offerings,** which were brought on *Shavuot*; **and the goats** sacrificed on **the New Moons,** which were sin-offerings eaten by the priests. However, **the Paschal lamb that is sacrificed in impurity is eaten** even **in impurity, as it is brought to begin with only for eating,** which is the essence of the mitzva. With regard to other offerings, the essence of their mitzva is fulfilled when they are sacrificed on the altar, and the eating is non-essential.


###### Pesachim 76b:12
[Pesachim 76b:12](https://torahapp.org/share/book/Pesachim/r/76b:12)

**גְּמָ׳** חֲמִשָּׁה. לְמַעוֹטֵי מַאי? לְמַעוֹטֵי חֲגִיגַת חֲמִשָּׁה עָשָׂר.

**William Davidson Edition - English:**
**GEMARA:** The mishna mentions the number **five.** The Gemara asks: **To exclude what** does the mishna emphasize this number? The Gemara answers: It is **to exclude the Festival peace-offering of the fifteenth** of Nisan, which is a Festival peace-offering brought on the Festival itself and which may not be sacrificed in a state of ritual impurity.


###### Pesachim 76b:13
[Pesachim 76b:13](https://torahapp.org/share/book/Pesachim/r/76b:13)

דְּסָלְקָא דַּעְתָּךְ אָמֵינָא: כֵּיוָן דְּקׇרְבַּן צִיבּוּר הוּא, וּקְבִיעָא לֵיהּ מוֹעֵד — תִּדְחֵי טוּמְאָה, קָא מַשְׁמַע לַן: כֵּיוָן דְּאִית לֵיהּ תַּשְׁלוּמִין כׇּל שִׁבְעָה — לָא דָּחֲיָא שַׁבָּת, וּמִדְּשַׁבָּת לָא דָּחֲיָא — לָא דָּחֲיָא טוּמְאָה.

**William Davidson Edition - English:**
**It could enter your mind to say: Since it is a communal offering,** as each individual sacrifices it on the Festival in a public setting, **and its time is set,** as it cannot be brought every day, **it should override ritual impurity** like the other communal offerings that have a set time. Therefore, the mishna **teaches us: Since there is redress all seven** days of the Festival if the offering was not brought on the fifteenth, **it does not override Shabbat. And** since **it does not override Shabbat, it does not override ritual impurity.** Therefore, this offering may not be brought in a state of ritual impurity.


###### Pesachim 76b:14
[Pesachim 76b:14](https://torahapp.org/share/book/Pesachim/r/76b:14)

וְנִיתְנֵי נָמֵי שְׂעִירֵי הָרְגָלִים! הָא תְּנָא לֵיהּ זִבְחֵי שַׁלְמֵי צִבּוּר. אִי הָכִי, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים נָמֵי לָא נִיתְנֵי, דְּהָא תְּנָא זִבְחֵי שַׁלְמֵי צִבּוּר! אָמְרִי:

**William Davidson Edition - English:**
The Gemara asks: **Let it also teach** that **the goats** brought as sin-offerings on **the Festivals** override ritual impurity. The Gemara answers: **It did teach** that, as the goats are included in the category of **communal peace-offerings.** The Gemara asks: **If so, it should also not** be necessary to **teach** separately that **the goats** sacrificed on **the New Moons** are brought in a state of ritual impurity, **as it** already **taught** the *halakha* with regard to **the communal peace-offerings. Say** in answer to this question: