(Mishnah): One may eat [to fulfill the Mitzvah of eating Pesach - Rashi; Rambam - it is not forbidden on account of breaking bones] in a tender kid anything that can be eaten in a mature ox (it does not get too hard), and the shoulder blade and cartilage.

Inference (Rabah): Our Mishnah permits in a kid whatever can be eaten in an ox - but what cannot be eaten in an ox is forbidden;

Contradiction (Seifa): ...And the shoulder blade and cartilage.

These cannot be eaten in an ox!

Resolution #1 (Rabah): Different Tana'im taught the Reisha and Seifa - the Reisha permits anything that can be eaten in an ox;

Some permit even the shoulder blade and cartilage.

Resolution #2 (Rava): The Seifa explains the Reisha - anything that can be eaten in an ox after much cooking may be eaten in a roasted kid, i.e. the shoulder blade and cartilage.

Support (for Rava - Beraisa): Anything that can be eaten in an ox after much cooking may be eaten in a roasted kid, i.e. the shoulder blade and cartilage; soft sinews are considered like meat.

(R. Yochanan): One may be Manuy on sinews that ultimately harden [in a mature animal - they are considered like meat].

(Reish Lakish): One may not be Manuy on them.

R. Yochanan considers their current state - now they are not hard;

Reish Lakish considers their final state - they will harden.

Question (Reish Lakish - Beraisa): Anything that can be eaten in an ox may be eaten in a kid, i.e. the shoulder blade and cartilage. (Presumably, this is the above Beraisa - even though it does not mention cooking and roasting, it must mean 'what can be eaten in an ox after much cooking...', for above we said that cartilage cannot be eaten in an ox, and we did not ask from this Beraisa. Alternatively, perhaps it is the Mishnah, and 'i.e.' is an added explanation.)

It permits the shoulder blade and cartilage, but not sinews that ultimately harden!

Answer (R. Yochanan): It permits the shoulder blade and cartilage - the same applies to sinews that ultimately harden;

The shoulder blade and cartilage may be eaten [in a roasted kid] because they can be eaten in an ox after much cooking - the same applies to sinews that ultimately harden.

Question (R. Yirmeyah): Did R. Yochanan really say that one may be Manuy on sinews that ultimately harden, because we consider their current state?

But Reish Lakish asked him if the skin of the head of a tender calf is Metamei [like food], and he answered that it is not;

This shows that he considers it as if it already hardened!

Answer (R. Avahu): This is a poor question - R. Yochanan retracted and said that the Mishnah [from which he learned that we consider the current state] is like an individual [but the Halachah follows Chachamim, who forbid something that, will harden].

(Mishnah): One who breaks a bone of a Tahor Pesach receives 40 lashes;

One who leaves over meat of [even a] Tahor Pesach or breaks a bone of a Tamei Pesach does not receives 40 lashes.

(Gemara) Question: We understand why one who leaves over meat is not lashed:

(Beraisa - R. Yehudah): "Lo Sosiru...veha'Nosar...[ba'Esh Tisrofu]" - the verse gives an Ase to fix the Lav, therefore one is not lashed for it.

(R. Yakov): No, one is not lashed because this Lav is transgressed without an action, one is not lashed for such Lavim.

But why is one who breaks a bone of a Tamei Pesach exempt?

Answer: "V'Etzem Lo Sishberu Vo" - in a Kosher Pesach, not in a Pasul Pesach.

(Beraisa): "V'Etzem Lo Sishberu Vo" - in a Kosher Pesach, not in a Pasul Pesach;

Rebbi says, "B'Vayis Echad Ye'achel...v'Etzem Lo Sishberu Vo" - the Isur to break bones applies only to a Pesach that may be eaten.

Question: What is the difference between these opinions?

Answer #1 (R. Yirmeyah): They argue about [breaking bones in] Pesach ha'Ba b'Tumah - the first Tana permits, for [even though it may be eaten] it is not considered Kosher (Tum'ah is Nidcheh b'Tzibur), and Rebbi forbids for it may be eaten.

Objection (Rav Yosef): No, all permit regarding Pesach ha'Ba b'Tumah - [Rebbi comes to be lenient - Bach deletes this from the text], it is Pasul;

Answer #2 (Rav Yosef): Rather, they argue about a Pesach that was once permitted and became Pasul;

The first Tana forbids if it is Kosher - this was offered in a Kosher way;

Rebbi forbids only if one may eat it - this may not be eaten.

Objection (Abaye): No, all permit in such a case.

Question: What is the reason?

Answer: Now it is Pasul.

Answer #3 (Abaye): Rather, they argue about breaking bones before night - the first Tana forbids, for it is Kosher; Rebbi permits, for it may not be eaten yet.

Question (Beraisa - Rebbi): One can be Manuy on the brain, but not on marrow in bones.

Question: Why can one be Manuy on the brain?

Answer: This is because one can scrape it out [through the nose].

Summation of question: If Rebbi permits breaking bones during the day, he should allow Minuy on marrow, for one may break the bones during the day!

Counter-question (Abaye): How do you explain why one may not be Manuy on marrow? Even after dark, one may put a hot coal on a bone to burn through, enabling us to remove the marrow!

(Beraisa): The prohibition of breaking bones does not apply to sinews, nor to burning a bone.

Answer (Abaye): You must say we decree to forbid this;

I say it is lest the coal cause the bone to break [elsewhere]; Rava forbids lest one burn some of the marrow.

Answer (Abaye): Likewise, Rebbi does not allow Minuy on marrow, lest one break bones after dark!

Objection (Rav Papa): All forbid breaking bones during the day!

Question: What is the reason?

Answer: The Pesach may be eaten at night.

Answer #4 (Rav Papa): Rather, they argue about a bone that partially left [Yerushalayim]:

The first Tana forbids [breaking any part of it], for it (the part inside) is Kosher; Rebbi permits [breaking where it left], for [there] it may not be eaten:

(Beraisa - R. Yishmael, son of R. Yochanan ben Brokah): If a bone partially left Yerushalayim, one may break it.

Objection (Rav Shisha brei d'Rav Idi): All exempt, for [that part of] the limb is Pasul!

Answer #5 (Rav Shisha brei d'Rav Idi): They argue about a Pesach that was not yet fully roasted:

The first Tana forbids, for it is Kosher; Rebbi permits, for it may not be eaten.

Objection (Rav Nachman bar Yitzchak): All forbid breaking bones in this case!

Question: What is the reason?'

Answer: It may be eaten after it is roasted.

Answer #6 (Rav Nachman bar Yitzchak): They argue about breaking [bones in] the tail [of a lamb]:

The first Tana forbids, for it is Kosher; Rebbi permits, for it may not be eaten - it is offered to Hash-m.

Objection (Rav Ashi): All agree that the Lav of breaking bones does not apply to the tail, for it may not be eaten at all!

Answer #7 (Rav Ashi): They argue about a limb with less than k'Zayis of meat:

The first Tana forbids, for it is Kosher; Rebbi permits, for he requires something that may be eaten, i.e. it has a Shi'ur that is considered eating.

Objection (Ravina): All permit in this case, for it lacks a Shi'ur fit for eating;

Answer #8 (Ravina): They argue about a limb with a k'Zayis of meat that was broken in a place without a k'Zayis:

The first Tana forbids, for it is Kosher; Rebbi permits, for he requires something with a Shi'ur that is considered eating in the place of breakage.

Support (for answers 2,3,6 and 7- Beraisa - Rebbi): "B'Vayis Echad Ye'achel...v'Etzem Lo Sishberu Vo" - the Isur to break bones only applies to a Kosher Pesach, not to a Pasul one;

If it once was permitted and became Pasul at the time of eating, the Isur does not apply;

The Isur applies only if there is a Shi'ur to eat;

The Isur does not apply to what is fitting for the Mizbe'ach;

The Isur applies only at the time one may eat.

(R. Yochanan): If a limb has a k'Zayis of meat and one broke it in a place without a k'Zayis, he transgressed;

(Reish Lakish): He did not transgress.

Question (R. Yochanan - Beraisa): "V'Etzem Lo Sishberu Vo" - this applies whether or not the bone has a k'Zayis of meat.

Question: What does this mean?

Surely, it does not forbid even if it does not have a k'Zayis of meat at all!

Answer: Rather, it obligates when it has a k'Zayis, whether or not the k'Zayis is in the place of breakage.