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Today's Daf Yomi

March 16, 2021 | 讙壮 讘谞讬住谉 转砖驻状讗

Masechet Pesachim is sponsored by Sivya Twersky in honor of her daughter, Shoshana Baker, her grandson's upcoming Bar Mitzvah ,and in memory of her father, Harav Pesach Zachariah Halevi ben Reuven and Leah Z'late Z'L. He lived Torah and emunah by example to congregational and biological families. His yahrzeit falls within this masechet.

This month's shiurim are sponsored by Terri Krivosha in memory of her father Nahum Mayar ben Dovid Baer. Judge Norman Krivosha was a remarkable individual who, in the words of Mary Oliver, did far more than "simply visit this world". Yehi Zichro Baruch.

This month's shiurim are sponsored by Bill Futornick in memory of Rabbi David Teitelbaum Z"L, who led Congregation Beth Jacob in Redwood City, CA for 38 years. He was an extraordinary leader, teacher, moral exemplar聽and family man聽who truly fought for equality and deeply embraced ahavat tzion.

Pesachim 115

If one eats the same vegetable for karpas and maror, when is the blessing 鈥渙n eating maror鈥 blessed? Is it possible or desirable to wrap matza and maror together for eating as they did in the temple? Did they really do that in the time of the temple? This has to do with the controversy over whether mitzvot nullify each other. How did we get to the practice we do today? Why wash hands before karpas? Does one need to wash hands again before maror also? Is it possible to fulfill one’s obligation of matzah and maror if swallowed and not chewed? Do we place matza, maror and charoset in front of everyone at the seder? Why do we remove the table at the beginning of the seder? So that the children will ask.聽 Why is matza called bread of “oni”?

诪转拽讬祝 诇讛 专讘 讞住讚讗 诇讗讞专 砖诪讬诇讗 讻专讬住讜 讛讬诪谞讜 讞讜讝专 讜诪讘专讱 注诇讬讛 讗诇讗 讗诪专 专讘 讞住讚讗 诪注讬拽专讗 诪讘专讱 注诇讬讛 讘讜专讗 驻专讬 讛讗讚诪讛 讜注诇 讗讻讬诇转 诪专讜专 讜讗讻讬诇 讜诇讘住讜祝 讗讻讬诇 讗讻讬诇转 讞住讗 讘诇讗 讘专讻讛


Rav 岣sda strongly objects to this opinion: Do you think that after one fills his belly with lettuce, he then recites another blessing over it? Rather, Rav 岣sda said: Initially one recites two blessings over the lettuce: Who creates fruit of the ground, and: Commanded us over eating bitter herbs, and he eats it; and later in the seder he eats lettuce without a blessing.


讘住讜专讬讗 注讘讚讬 讻专讘 讛讜谞讗 讜专讘 砖砖转 讘专讬讛 讚专讘 讬讛讜砖注 注讘讬讚 讻专讘 讞住讚讗 讜讛诇讻转讗 讻讜讜转讬讛 讚专讘 讞住讚讗 专讘 讗讞讗 讘专讬讛 讚专讘讗 诪讛讚专 讗砖讗专 讬专拽讜转 诇讗驻讜拽讬 谞驻砖讬讛 诪驻诇讜讙转讗


The Gemara comments: In Syria, they act in accordance with the opinion of Rav Huna. And Rav Sheshet, son of Rav Yehoshua, acted in accordance with the opinion of Rav 岣sda. The Gemara summarizes: And the halakha is in accordance with the opinion of Rav 岣sda. The Gemara relates that Rav A岣, son of Rava, would seek other vegetables for Passover to preclude himself from taking sides in the dispute. He first recited only the blessing: Who creates fruit of the ground, and later added the blessing: Commanded us over eating bitter herbs, thereby satisfying all opinions.


讗诪专 专讘讬谞讗 讗诪专 诇讬 专讘 诪砖专砖讬讗 讘专讬讛 讚专讘 谞转谉 讛讻讬 讗诪专 讛诇诇 诪砖诪讬讛 讚讙诪专讗 诇讗 谞讬讻专讜讱 讗讬谞讬砖 诪爪讛 讜诪专讜专 讘讛讚讬 讛讚讚讬 讜谞讬讻讜诇 诪砖讜诐 讚住讘讬专讗 诇谉 诪爪讛 讘讝诪谉 讛讝讛 讚讗讜专讬讬转讗 讜诪专讜专 讚专讘谞谉 讜讗转讬 诪专讜专 讚专讘谞谉 讜诪讘讟讬诇 诇讬讛 诇诪爪讛 讚讗讜专讬讬转讗


Ravina said: Rav Mesharshiya, son of Rav Natan, said to me that Hillel said as follows, citing tradition: A person should not wrap matza and bitter herbs together and eat them. He ruled in this manner because he maintains that today, after the destruction of the Temple, the obligation to eat matza applies by Torah law, and the obligation to eat bitter herbs without the Paschal lamb applies by rabbinic law. And if one were to wrap them together, the bitter herbs, whose obligation applies by rabbinic law, would come and nullify the matza, whose obligation applies by Torah law.


讜讗驻讬诇讜 诇诪讗谉 讚讗诪专 诪爪讜转 讗讬谉 诪讘讟诇讜转 讝讜 讗转 讝讜 讛谞讬 诪讬诇讬 讚讗讜专讬讬转讗 讘讚讗讜专讬讬转讗 讗讜 讚专讘谞谉 讘讚专讘谞谉 讗讘诇 讚讗讜专讬讬转讗 讜讚专讘谞谉 讗转讬 讚专讘谞谉 讜诪讘讟讬诇 诇讬讛 诇讚讗讜专讬讬转讗


And even according to the one who says that mitzvot do not nullify each other, that principle applies only to a mixture of one food whose obligation applies by Torah law with another food whose obligation applies by Torah law, or to a mixture of one food whose obligation applies by rabbinic law with another food whose obligation applies by rabbinic law. However, in a case of a mixture of one food whose obligation applies by Torah law with another food whose obligation applies by rabbinic law, the food whose obligation applies by rabbinic law comes and nullifies the food whose obligation applies by Torah law.


诪讗谉 转谞讗 讚砖诪注转 诇讬讛 诪爪讜转 讗讬谉 诪讘讟诇讜转 讝讜 讗转 讝讜 讛诇诇 讛讬讗 讚转谞讬讗 讗诪专讜 注诇讬讜 注诇 讛诇诇 砖讛讬讛 讻讜专讻谉 讘讘转 讗讞转 讜讗讜讻诇谉 砖谞讗诪专 注诇 诪爪讜转 讜诪专讜专讬诐 讬讗讻诇讜讛讜


The Gemara asks: Who is the tanna that you heard say that mitzvot do not nullify each other? It is Hillel, as it was taught in a baraita: They said about Hillel that he would wrap matza and bitter herbs together and eat them, as it is stated: 鈥淭hey shall eat it with matzot and bitter herbs鈥 (Numbers 9:11), which indicates that these two foods should be consumed together.


讗诪专 专讘讬 讬讜讞谞谉 讞讜诇拽讬谉 注诇讬讜 讞讘讬专讬讜 注诇 讛诇诇 讚转谞讬讗 讬讻讜诇 讬讛讗 讻讜专讻谉 讘讘转 讗讞转 讜讗讜讻诇谉 讻讚专讱 砖讛诇诇 讗讜讻诇谉 转诇诪讜讚 诇讜诪专 注诇 诪爪讜转 讜诪专讜专讬诐 讬讗讻诇讜讛讜 讗驻讬诇讜 讝讛 讘驻谞讬 注爪诪讜 讜讝讛 讘驻谞讬 注爪诪讜 诪转拽讬祝 诇讛 专讘 讗砖讬 讗讬 讛讻讬 诪讗讬 讗驻讬诇讜


Rabbi Yo岣nan said: Hillel鈥檚 colleagues disagree with him, as it was taught in another baraita: I might have thought that one should wrap matzot and bitter herbs together and eat them in the manner that Hillel eats them; therefore the verse states: 鈥淭hey shall eat it with matzot and bitter herbs,鈥 meaning that one may eat even this, the matza, by itself, and that, the bitter herbs, by themselves. Rav Ashi strongly objects to this proof: If so, if the Sages disagree with Hillel and maintain that mitzvot nullify each other, what is the meaning of the word even in this baraita? This wording indicates that Hillel鈥檚 opinion is not rejected entirely, but that one fulfills his obligation even if he eats the items without combining them.


讗诇讗 讗诪专 专讘 讗砖讬 讛讗讬 转谞讗 讛讻讬 拽转谞讬 讬讻讜诇 诇讗 讬爪讗 讘讛讜 讬讚讬 讞讜讘转讜 讗诇讗 讗诐 讻谉 讻讜专讻谉 讘讘转 讗讞转 讜讗讜讻诇谉 讻讚专讱 砖讛诇诇 讗讜讻诇谉 转诇诪讜讚 诇讜诪专 注诇 诪爪讜转 讜诪专讜专讬诐 讬讗讻诇讜讛讜 讗驻讬诇讜 讝讛 讘驻谞讬 注爪诪讜 讜讝讛 讘驻谞讬 注爪诪讜


Rather, Rav Ashi said: This is what this tanna is teaching: I might have thought that one fulfills his obligation with them only if he wraps matzot and bitter herbs together and eats them in the manner that Hillel eats them. Therefore, the verse states: 鈥淭hey shall eat it with matzot and bitter herbs,鈥 i.e., one fulfills his obligation even if he eats the matza by itself and the bitter herbs by themselves.


讛砖转讗 讚诇讗 讗讬转诪专 讛诇讻转讗 诇讗 讻讛诇诇 讜诇讗 讻专讘谞谉 诪讘专讱 注诇 讗讻讬诇转 诪爪讛 讜讗讻讬诇 讜讛讚专 诪讘专讱 注诇 讗讻讬诇转 诪专讜专 讜讗讻讬诇 讜讛讚专 讗讻讬诇 诪爪讛 讜讞住讗 讘讛讚讬 讛讚讚讬 讘诇讗 讘专讻讛 讝讻专 诇诪拽讚砖 讻讛诇诇


The Gemara comments: Now that the halakha was stated neither in accordance with the opinion of Hillel nor in accordance with the opinion of the Rabbis, one recites the blessing: Commanded us over eating matza, and eats matza to fulfill his obligation. And then he recites the blessing: Commanded us over eating bitter herbs, and eats the lettuce as bitter herbs. And then he eats matza and lettuce together without a blessing in remembrance of the Temple, in the manner of Hillel in the days of the Temple, who ate matza and bitter herbs together with the Paschal lamb.


讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘 讗讜砖注讬讗 讻诇 砖讟讬讘讜诇讜 讘诪砖拽讛 爪专讬讱 谞讟讬诇转 讬讚讬诐 讗诪专 专讘 驻驻讗 砖诪注 诪讬谞讛 讛讗讬 讞住讗


Rabbi Elazar said that Rav Oshaya said: Anything that is dipped in a liquid before it is eaten requires the ritual of washing of the hands. The obligation to wash one鈥檚 hands was instituted to preserve ritual purity and to prevent people from causing teruma food to contract ritual impurity. Hands are generally considered impure to the second degree of ritual impurity, and they confer impurity upon any liquid with which they come in contact. Liquids that become ritually impure are automatically impure to the first degree and will therefore transfer ritual impurity to any food that is dipped in them. Rav Pappa said: Learn from this halakha, which requires the washing of hands, that for this lettuce on Passover,


爪专讬讱 诇砖拽讜注讬讛 讘讞专讜住转 诪砖讜诐 拽驻讗 讚讗讬 住诇拽讗 讚注转讱 诇讗 爪专讬讱 诇砖拽讜注讬讛 谞讟讬诇转 讬讚讬诐 诇诪讛 诇讬 讛讗 诇讗 谞讙注 讜讚讬诇诪讗 诇注讜诇诐 讗讬诪讗 诇讱 诇讗 爪专讬讱 诇砖拽讜注讬讛 讜拽驻讗 诪专讬讞讗 诪讬讬转 讗诇讗 诇诪讛 诇讬 谞讟讬诇转 讬讚讬诐 讚讬诇诪讗 诪砖拽注讜 诇讬讛


one must submerge it in the 岣roset, due to the bitterness and poison in the lettuce. For if it could enter your mind that one need not thoroughly submerge the lettuce in 岣roset, why do I need him to wash hands before eating bitter herbs? He did not touch the liquid with his hands, and therefore he did not render it ritually impure. The Gemara rejects this contention: Actually, I will say to you: According to the halakha, one need not submerge the lettuce in 岣roset and the poison dies. The poison is nullified from the smell of the 岣roset. The Gemara asks: But in that case, why do I need the washing of hands before dipping? The Gemara answers: Perhaps one will submerge the lettuce, and it is therefore necessary to wash one鈥檚 hands to avoid the possible transfer of ritual impurity.


讜讗诪专 专讘 驻驻讗 诇讗 谞讬砖讛讬 讗讬谞讬砖 诪专讜专 讘讞专讜住转 讚讬诇诪讗 讗讙讘 讞诇讬讬讛 讚转讘诇讬谉 诪讘讟讬诇 诇讬讛 诇诪专讜专讬讛 讜讘注讬谞谉 讟注诐 诪专讜专 讜诇讬讻讗 讗讚讘专讬讛 专讘 讞住讚讗 诇专讘谞讗 注讜拽讘讗 讜讚专砖 谞讟诇 讬讚讬讜 讘讟讬讘讜诇 专讗砖讜谉 谞讜讟诇 讬讚讬讜 讘讟讬讘讜诇 砖谞讬


And Rav Pappa said: A person should not leave bitter herbs in the 岣roset for a lengthy period of time, lest the sweetness of the spices in the 岣roset nullify its bitterness. And the bitter herbs require a bitter taste, and they are not bitter when marinated in 岣roset. The Gemara reports: Rav 岣sda authorized Rabbana Ukva to deliver a lecture, and he taught: If one washed his hands for the first dipping, he should wash his hands again for the second dipping.


讗诪专讜讛 专讘谞谉 拽诪讬讛 讚专讘 驻驻讗 讛讗 讘注诇诪讗 讗讬转诪专 讚讗讬 住诇拽讗 讚注转讱 讛讻讗 讗讬转诪专 诇诪讛 诇讬 谞讟讬诇转 讬讚讬诐 转专讬 讝讬诪谞讬 讛讗 诪砖讗 诇讬讛 讬讚讬讛 讞讚讗 讝讬诪谞讗


The Sages said this halakha before Rav Pappa and added: This halakha was stated generally, i.e., concerning one who dips food twice anytime, not with regard to Passover night. For if it could enter your mind that this was stated here, concerning Passover, why do I need washing of the hands twice? This person has already washed his hands once. As he knows he will dip again, he will be careful to preserve his hands in a state of ritual purity and consequently there is no need for him to wash his hands a second time. This is not the case with regard to dipping throughout the rest of the year, when one does not know at the start that he will dip again.


讗诪专 诇讛讜 专讘 驻驻讗 讗讚专讘讛 讛讻讗 讗讬转诪专 讚讗讬 住诇拽讗 讚注转讱 讘注诇诪讗 讗讬转诪专 诇诪讛 诇讬 转专讬 讟讬讘讜诇讬


Rav Pappa said to them: On the contrary, this halakha was stated specifically here, with regard to Passover night. For if it could enter your mind that it was stated in general, why do I need two dippings? A person usually dips only once, either at the beginning or in the middle of his meal.


讗诇讗 诪讗讬 讛讻讗 讗讬转诪专 谞讟讬诇转 讬讚讬诐 转专讬 讝讬诪谞讬 诇诪讛 诇讬 讛讗 诪砖讗 诇讬讛 讬讚讬讛 讞讚讗 讝讬诪谞讗 讗诪专讬 讻讬讜谉 讚讘注讬 诇诪讬诪专 讗讙讚转讗 讜讛诇讬诇讗 讚讬诇诪讗 讗住讜讞讬 讗住讞讬讛 诇讚注转讬讛 讜谞讙注


The Gemara asks: Rather, what will you say; this halakha was stated specifically here, with regard to Passover night? If so, why do I need two washings of the hands? He has already washed his hands once. They say in response: Since he needs to recite the Haggadah and hallel in between the two dippings, perhaps he will divert his thoughts and his hands will touch a ritually impure object.


讗诪专 专讘讗 讘诇注 诪爪讛 讬爪讗 讘诇注 诪专讜专 诇讗 讬爪讗 讘诇注 诪爪讛 讜诪专讜专 讬讚讬 诪爪讛 讬爪讗 讬讚讬 诪专讜专 诇讗 讬爪讗 讻专讻谉 讘住讬讘 讜讘诇注谉 讗祝 讬讚讬 诪爪讛 谞诪讬 诇讗 讬爪讗


Rava said: If one swallowed matza without chewing it, he has fulfilled the obligation to eat matza, as he has consumed it. However, if one swallowed bitter herbs without chewing them, he has not fulfilled his obligation, as he did not taste their bitterness. Furthermore, if one swallowed matza and bitter herbs together, he has fulfilled the obligation of eating matza, but he has not fulfilled the obligation of eating bitter herbs. If one wrapped matza and bitter herbs in a palm net, the thin interlacing of vines that sprouts around a palm tree, and swallowed them, he has not fulfilled his obligation even of eating matza. When matza and bitter herbs are consumed in this fashion, the matza does not touch one鈥檚 mouth. This is not considered eating.


讗诪专 专讘 砖讬诪讬 讘专 讗砖讬 诪爪讛 诇驻谞讬 讻诇 讗讞讚 讜讗讞讚 诪专讜专 诇驻谞讬 讻诇 讗讞讚 讜讗讞讚 讜讞专讜住转 诇驻谞讬 讻诇 讗讞讚 讜讗讞讚 讜讗讬谉 注讜拽专讬谉 讗转 讛砖诇讞谉 讗诇讗 诇驻谞讬 诪讬 砖讗讜诪专 讛讙讚讛


Rav Shimi bar Ashi said: Matza must be placed before each and every participant at the seder. Each participant in a seder would recline on a couch at his own personal table. Likewise, bitter herbs must be placed before each and every participant, and 岣roset must be placed before each and every participant. And during the seder, before the meal, one shall remove the table only from before the one reciting the Haggadah. The other tables, which correspond to the seder plates used nowadays, are left in their place.


专讘 讛讜谞讗 讗讜诪专 讻讜诇讛讜 谞诪讬 诇驻谞讬 诪讬 砖讗讜诪专 讛讙讚讛 讜讛诇讻转讗 讻专讘 讛讜谞讗


Rav Huna says: All of the aforementioned foods, i.e., matza, bitter herbs, and 岣roset, must also be placed only before the one who recites the Haggadah. When the time comes to eat these items, all the other participants receive a portion from him. The Gemara comments: And the halakha is in accordance with the opinion of Rav Huna.


诇诪讛 注讜拽专讬谉 讗转 讛砖讜诇讞谉 讗诪专讬 讚讘讬 专讘讬 讬谞讗讬 讻讚讬 砖讬讻讬专讜 转讬谞讜拽讜转 讜讬砖讗诇讜 讗讘讬讬 讛讜讛 讬转讬讘 拽诪讬讛 讚专讘讛 讞讝讗 讚拽讗 诪讚诇讬 转讻讗 诪拽诪讬讛 讗诪专 诇讛讜 注讚讬讬谉 诇讗 拽讗 讗讻诇讬谞谉 讗转讜 拽讗 诪注拽专讬 转讻讗 诪讬拽诪谉 讗诪专 诇讬讛 专讘讛 驻讟专转谉 诪诇讜诪专 诪讛 谞砖转谞讛:


The Gemara asks: Why does one remove the table? The school of Rabbi Yannai say: So that the children will notice that something is unusual and they will ask: Why is this night different from all other nights? The Gemara relates: Abaye was sitting before Rabba when he was still a child. He saw that they were removing the table from before him, and he said to those removing it: We have not yet eaten, and you are taking the table away from us? Rabba said to him: You have exempted us from reciting the questions of: Why is this night different [ma nishtana], as you have already asked what is special about the seder night.


讗诪专 砖诪讜讗诇 诇讞诐 注讜谞讬 讻转讬讘 诇讞诐 砖注讜谞讬谉 注诇讬讜 讚讘专讬诐 转谞讬讗 谞诪讬 讛讻讬 诇讞诐 注讜谞讬 诇讞诐 砖注讜谞讬谉 注诇讬讜 讚讘专讬诐 讛专讘讛 讚讘专 讗讞专 诇讞诐 注讜谞讬 注谞讬 讻转讬讘 诪讛 注谞讬 砖讚专讻讜 讘驻专讜住讛


Shmuel said that the phrase: 鈥淭he bread of affliction [le岣m oni]鈥 (Deuteronomy 16:3) means bread over which one answers [onim] matters, i.e., one recites the Haggadah over matza. That was also taught in a baraita: Le岣m oni is bread over which one answers many matters. Alternatively, in the verse, le岣m oni鈥 is actually written without a vav, which means a poor person. Just as it is the manner of a poor person to eat a piece of bread, for lack of a whole loaf,


Masechet Pesachim is sponsored by Sivya Twersky in honor of her daughter, Shoshana Baker, her grandson's upcoming Bar Mitzvah ,and in memory of her father, Harav Pesach Zachariah Halevi ben Reuven and Leah Z'late Z'L. He lived Torah and emunah by example to congregational and biological families. His yahrzeit falls within this masechet.

This month's shiurim are sponsored by Terri Krivosha in memory of her father Nahum Mayar ben Dovid Baer. Judge Norman Krivosha was a remarkable individual who, in the words of Mary Oliver, did far more than "simply visit this world". Yehi Zichro Baruch.

This month's shiurim are sponsored by Bill Futornick in memory of Rabbi David Teitelbaum Z"L, who led Congregation Beth Jacob in Redwood City, CA for 38 years. He was an extraordinary leader, teacher, moral exemplar聽and family man聽who truly fought for equality and deeply embraced ahavat tzion.

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Pesachim 115

The William Davidson Talmud | Powered by Sefaria

Pesachim 115

诪转拽讬祝 诇讛 专讘 讞住讚讗 诇讗讞专 砖诪讬诇讗 讻专讬住讜 讛讬诪谞讜 讞讜讝专 讜诪讘专讱 注诇讬讛 讗诇讗 讗诪专 专讘 讞住讚讗 诪注讬拽专讗 诪讘专讱 注诇讬讛 讘讜专讗 驻专讬 讛讗讚诪讛 讜注诇 讗讻讬诇转 诪专讜专 讜讗讻讬诇 讜诇讘住讜祝 讗讻讬诇 讗讻讬诇转 讞住讗 讘诇讗 讘专讻讛


Rav 岣sda strongly objects to this opinion: Do you think that after one fills his belly with lettuce, he then recites another blessing over it? Rather, Rav 岣sda said: Initially one recites two blessings over the lettuce: Who creates fruit of the ground, and: Commanded us over eating bitter herbs, and he eats it; and later in the seder he eats lettuce without a blessing.


讘住讜专讬讗 注讘讚讬 讻专讘 讛讜谞讗 讜专讘 砖砖转 讘专讬讛 讚专讘 讬讛讜砖注 注讘讬讚 讻专讘 讞住讚讗 讜讛诇讻转讗 讻讜讜转讬讛 讚专讘 讞住讚讗 专讘 讗讞讗 讘专讬讛 讚专讘讗 诪讛讚专 讗砖讗专 讬专拽讜转 诇讗驻讜拽讬 谞驻砖讬讛 诪驻诇讜讙转讗


The Gemara comments: In Syria, they act in accordance with the opinion of Rav Huna. And Rav Sheshet, son of Rav Yehoshua, acted in accordance with the opinion of Rav 岣sda. The Gemara summarizes: And the halakha is in accordance with the opinion of Rav 岣sda. The Gemara relates that Rav A岣, son of Rava, would seek other vegetables for Passover to preclude himself from taking sides in the dispute. He first recited only the blessing: Who creates fruit of the ground, and later added the blessing: Commanded us over eating bitter herbs, thereby satisfying all opinions.


讗诪专 专讘讬谞讗 讗诪专 诇讬 专讘 诪砖专砖讬讗 讘专讬讛 讚专讘 谞转谉 讛讻讬 讗诪专 讛诇诇 诪砖诪讬讛 讚讙诪专讗 诇讗 谞讬讻专讜讱 讗讬谞讬砖 诪爪讛 讜诪专讜专 讘讛讚讬 讛讚讚讬 讜谞讬讻讜诇 诪砖讜诐 讚住讘讬专讗 诇谉 诪爪讛 讘讝诪谉 讛讝讛 讚讗讜专讬讬转讗 讜诪专讜专 讚专讘谞谉 讜讗转讬 诪专讜专 讚专讘谞谉 讜诪讘讟讬诇 诇讬讛 诇诪爪讛 讚讗讜专讬讬转讗


Ravina said: Rav Mesharshiya, son of Rav Natan, said to me that Hillel said as follows, citing tradition: A person should not wrap matza and bitter herbs together and eat them. He ruled in this manner because he maintains that today, after the destruction of the Temple, the obligation to eat matza applies by Torah law, and the obligation to eat bitter herbs without the Paschal lamb applies by rabbinic law. And if one were to wrap them together, the bitter herbs, whose obligation applies by rabbinic law, would come and nullify the matza, whose obligation applies by Torah law.


讜讗驻讬诇讜 诇诪讗谉 讚讗诪专 诪爪讜转 讗讬谉 诪讘讟诇讜转 讝讜 讗转 讝讜 讛谞讬 诪讬诇讬 讚讗讜专讬讬转讗 讘讚讗讜专讬讬转讗 讗讜 讚专讘谞谉 讘讚专讘谞谉 讗讘诇 讚讗讜专讬讬转讗 讜讚专讘谞谉 讗转讬 讚专讘谞谉 讜诪讘讟讬诇 诇讬讛 诇讚讗讜专讬讬转讗


And even according to the one who says that mitzvot do not nullify each other, that principle applies only to a mixture of one food whose obligation applies by Torah law with another food whose obligation applies by Torah law, or to a mixture of one food whose obligation applies by rabbinic law with another food whose obligation applies by rabbinic law. However, in a case of a mixture of one food whose obligation applies by Torah law with another food whose obligation applies by rabbinic law, the food whose obligation applies by rabbinic law comes and nullifies the food whose obligation applies by Torah law.


诪讗谉 转谞讗 讚砖诪注转 诇讬讛 诪爪讜转 讗讬谉 诪讘讟诇讜转 讝讜 讗转 讝讜 讛诇诇 讛讬讗 讚转谞讬讗 讗诪专讜 注诇讬讜 注诇 讛诇诇 砖讛讬讛 讻讜专讻谉 讘讘转 讗讞转 讜讗讜讻诇谉 砖谞讗诪专 注诇 诪爪讜转 讜诪专讜专讬诐 讬讗讻诇讜讛讜


The Gemara asks: Who is the tanna that you heard say that mitzvot do not nullify each other? It is Hillel, as it was taught in a baraita: They said about Hillel that he would wrap matza and bitter herbs together and eat them, as it is stated: 鈥淭hey shall eat it with matzot and bitter herbs鈥 (Numbers 9:11), which indicates that these two foods should be consumed together.


讗诪专 专讘讬 讬讜讞谞谉 讞讜诇拽讬谉 注诇讬讜 讞讘讬专讬讜 注诇 讛诇诇 讚转谞讬讗 讬讻讜诇 讬讛讗 讻讜专讻谉 讘讘转 讗讞转 讜讗讜讻诇谉 讻讚专讱 砖讛诇诇 讗讜讻诇谉 转诇诪讜讚 诇讜诪专 注诇 诪爪讜转 讜诪专讜专讬诐 讬讗讻诇讜讛讜 讗驻讬诇讜 讝讛 讘驻谞讬 注爪诪讜 讜讝讛 讘驻谞讬 注爪诪讜 诪转拽讬祝 诇讛 专讘 讗砖讬 讗讬 讛讻讬 诪讗讬 讗驻讬诇讜


Rabbi Yo岣nan said: Hillel鈥檚 colleagues disagree with him, as it was taught in another baraita: I might have thought that one should wrap matzot and bitter herbs together and eat them in the manner that Hillel eats them; therefore the verse states: 鈥淭hey shall eat it with matzot and bitter herbs,鈥 meaning that one may eat even this, the matza, by itself, and that, the bitter herbs, by themselves. Rav Ashi strongly objects to this proof: If so, if the Sages disagree with Hillel and maintain that mitzvot nullify each other, what is the meaning of the word even in this baraita? This wording indicates that Hillel鈥檚 opinion is not rejected entirely, but that one fulfills his obligation even if he eats the items without combining them.


讗诇讗 讗诪专 专讘 讗砖讬 讛讗讬 转谞讗 讛讻讬 拽转谞讬 讬讻讜诇 诇讗 讬爪讗 讘讛讜 讬讚讬 讞讜讘转讜 讗诇讗 讗诐 讻谉 讻讜专讻谉 讘讘转 讗讞转 讜讗讜讻诇谉 讻讚专讱 砖讛诇诇 讗讜讻诇谉 转诇诪讜讚 诇讜诪专 注诇 诪爪讜转 讜诪专讜专讬诐 讬讗讻诇讜讛讜 讗驻讬诇讜 讝讛 讘驻谞讬 注爪诪讜 讜讝讛 讘驻谞讬 注爪诪讜


Rather, Rav Ashi said: This is what this tanna is teaching: I might have thought that one fulfills his obligation with them only if he wraps matzot and bitter herbs together and eats them in the manner that Hillel eats them. Therefore, the verse states: 鈥淭hey shall eat it with matzot and bitter herbs,鈥 i.e., one fulfills his obligation even if he eats the matza by itself and the bitter herbs by themselves.


讛砖转讗 讚诇讗 讗讬转诪专 讛诇讻转讗 诇讗 讻讛诇诇 讜诇讗 讻专讘谞谉 诪讘专讱 注诇 讗讻讬诇转 诪爪讛 讜讗讻讬诇 讜讛讚专 诪讘专讱 注诇 讗讻讬诇转 诪专讜专 讜讗讻讬诇 讜讛讚专 讗讻讬诇 诪爪讛 讜讞住讗 讘讛讚讬 讛讚讚讬 讘诇讗 讘专讻讛 讝讻专 诇诪拽讚砖 讻讛诇诇


The Gemara comments: Now that the halakha was stated neither in accordance with the opinion of Hillel nor in accordance with the opinion of the Rabbis, one recites the blessing: Commanded us over eating matza, and eats matza to fulfill his obligation. And then he recites the blessing: Commanded us over eating bitter herbs, and eats the lettuce as bitter herbs. And then he eats matza and lettuce together without a blessing in remembrance of the Temple, in the manner of Hillel in the days of the Temple, who ate matza and bitter herbs together with the Paschal lamb.


讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘 讗讜砖注讬讗 讻诇 砖讟讬讘讜诇讜 讘诪砖拽讛 爪专讬讱 谞讟讬诇转 讬讚讬诐 讗诪专 专讘 驻驻讗 砖诪注 诪讬谞讛 讛讗讬 讞住讗


Rabbi Elazar said that Rav Oshaya said: Anything that is dipped in a liquid before it is eaten requires the ritual of washing of the hands. The obligation to wash one鈥檚 hands was instituted to preserve ritual purity and to prevent people from causing teruma food to contract ritual impurity. Hands are generally considered impure to the second degree of ritual impurity, and they confer impurity upon any liquid with which they come in contact. Liquids that become ritually impure are automatically impure to the first degree and will therefore transfer ritual impurity to any food that is dipped in them. Rav Pappa said: Learn from this halakha, which requires the washing of hands, that for this lettuce on Passover,


爪专讬讱 诇砖拽讜注讬讛 讘讞专讜住转 诪砖讜诐 拽驻讗 讚讗讬 住诇拽讗 讚注转讱 诇讗 爪专讬讱 诇砖拽讜注讬讛 谞讟讬诇转 讬讚讬诐 诇诪讛 诇讬 讛讗 诇讗 谞讙注 讜讚讬诇诪讗 诇注讜诇诐 讗讬诪讗 诇讱 诇讗 爪专讬讱 诇砖拽讜注讬讛 讜拽驻讗 诪专讬讞讗 诪讬讬转 讗诇讗 诇诪讛 诇讬 谞讟讬诇转 讬讚讬诐 讚讬诇诪讗 诪砖拽注讜 诇讬讛


one must submerge it in the 岣roset, due to the bitterness and poison in the lettuce. For if it could enter your mind that one need not thoroughly submerge the lettuce in 岣roset, why do I need him to wash hands before eating bitter herbs? He did not touch the liquid with his hands, and therefore he did not render it ritually impure. The Gemara rejects this contention: Actually, I will say to you: According to the halakha, one need not submerge the lettuce in 岣roset and the poison dies. The poison is nullified from the smell of the 岣roset. The Gemara asks: But in that case, why do I need the washing of hands before dipping? The Gemara answers: Perhaps one will submerge the lettuce, and it is therefore necessary to wash one鈥檚 hands to avoid the possible transfer of ritual impurity.


讜讗诪专 专讘 驻驻讗 诇讗 谞讬砖讛讬 讗讬谞讬砖 诪专讜专 讘讞专讜住转 讚讬诇诪讗 讗讙讘 讞诇讬讬讛 讚转讘诇讬谉 诪讘讟讬诇 诇讬讛 诇诪专讜专讬讛 讜讘注讬谞谉 讟注诐 诪专讜专 讜诇讬讻讗 讗讚讘专讬讛 专讘 讞住讚讗 诇专讘谞讗 注讜拽讘讗 讜讚专砖 谞讟诇 讬讚讬讜 讘讟讬讘讜诇 专讗砖讜谉 谞讜讟诇 讬讚讬讜 讘讟讬讘讜诇 砖谞讬


And Rav Pappa said: A person should not leave bitter herbs in the 岣roset for a lengthy period of time, lest the sweetness of the spices in the 岣roset nullify its bitterness. And the bitter herbs require a bitter taste, and they are not bitter when marinated in 岣roset. The Gemara reports: Rav 岣sda authorized Rabbana Ukva to deliver a lecture, and he taught: If one washed his hands for the first dipping, he should wash his hands again for the second dipping.


讗诪专讜讛 专讘谞谉 拽诪讬讛 讚专讘 驻驻讗 讛讗 讘注诇诪讗 讗讬转诪专 讚讗讬 住诇拽讗 讚注转讱 讛讻讗 讗讬转诪专 诇诪讛 诇讬 谞讟讬诇转 讬讚讬诐 转专讬 讝讬诪谞讬 讛讗 诪砖讗 诇讬讛 讬讚讬讛 讞讚讗 讝讬诪谞讗


The Sages said this halakha before Rav Pappa and added: This halakha was stated generally, i.e., concerning one who dips food twice anytime, not with regard to Passover night. For if it could enter your mind that this was stated here, concerning Passover, why do I need washing of the hands twice? This person has already washed his hands once. As he knows he will dip again, he will be careful to preserve his hands in a state of ritual purity and consequently there is no need for him to wash his hands a second time. This is not the case with regard to dipping throughout the rest of the year, when one does not know at the start that he will dip again.


讗诪专 诇讛讜 专讘 驻驻讗 讗讚专讘讛 讛讻讗 讗讬转诪专 讚讗讬 住诇拽讗 讚注转讱 讘注诇诪讗 讗讬转诪专 诇诪讛 诇讬 转专讬 讟讬讘讜诇讬


Rav Pappa said to them: On the contrary, this halakha was stated specifically here, with regard to Passover night. For if it could enter your mind that it was stated in general, why do I need two dippings? A person usually dips only once, either at the beginning or in the middle of his meal.


讗诇讗 诪讗讬 讛讻讗 讗讬转诪专 谞讟讬诇转 讬讚讬诐 转专讬 讝讬诪谞讬 诇诪讛 诇讬 讛讗 诪砖讗 诇讬讛 讬讚讬讛 讞讚讗 讝讬诪谞讗 讗诪专讬 讻讬讜谉 讚讘注讬 诇诪讬诪专 讗讙讚转讗 讜讛诇讬诇讗 讚讬诇诪讗 讗住讜讞讬 讗住讞讬讛 诇讚注转讬讛 讜谞讙注


The Gemara asks: Rather, what will you say; this halakha was stated specifically here, with regard to Passover night? If so, why do I need two washings of the hands? He has already washed his hands once. They say in response: Since he needs to recite the Haggadah and hallel in between the two dippings, perhaps he will divert his thoughts and his hands will touch a ritually impure object.


讗诪专 专讘讗 讘诇注 诪爪讛 讬爪讗 讘诇注 诪专讜专 诇讗 讬爪讗 讘诇注 诪爪讛 讜诪专讜专 讬讚讬 诪爪讛 讬爪讗 讬讚讬 诪专讜专 诇讗 讬爪讗 讻专讻谉 讘住讬讘 讜讘诇注谉 讗祝 讬讚讬 诪爪讛 谞诪讬 诇讗 讬爪讗


Rava said: If one swallowed matza without chewing it, he has fulfilled the obligation to eat matza, as he has consumed it. However, if one swallowed bitter herbs without chewing them, he has not fulfilled his obligation, as he did not taste their bitterness. Furthermore, if one swallowed matza and bitter herbs together, he has fulfilled the obligation of eating matza, but he has not fulfilled the obligation of eating bitter herbs. If one wrapped matza and bitter herbs in a palm net, the thin interlacing of vines that sprouts around a palm tree, and swallowed them, he has not fulfilled his obligation even of eating matza. When matza and bitter herbs are consumed in this fashion, the matza does not touch one鈥檚 mouth. This is not considered eating.


讗诪专 专讘 砖讬诪讬 讘专 讗砖讬 诪爪讛 诇驻谞讬 讻诇 讗讞讚 讜讗讞讚 诪专讜专 诇驻谞讬 讻诇 讗讞讚 讜讗讞讚 讜讞专讜住转 诇驻谞讬 讻诇 讗讞讚 讜讗讞讚 讜讗讬谉 注讜拽专讬谉 讗转 讛砖诇讞谉 讗诇讗 诇驻谞讬 诪讬 砖讗讜诪专 讛讙讚讛


Rav Shimi bar Ashi said: Matza must be placed before each and every participant at the seder. Each participant in a seder would recline on a couch at his own personal table. Likewise, bitter herbs must be placed before each and every participant, and 岣roset must be placed before each and every participant. And during the seder, before the meal, one shall remove the table only from before the one reciting the Haggadah. The other tables, which correspond to the seder plates used nowadays, are left in their place.


专讘 讛讜谞讗 讗讜诪专 讻讜诇讛讜 谞诪讬 诇驻谞讬 诪讬 砖讗讜诪专 讛讙讚讛 讜讛诇讻转讗 讻专讘 讛讜谞讗


Rav Huna says: All of the aforementioned foods, i.e., matza, bitter herbs, and 岣roset, must also be placed only before the one who recites the Haggadah. When the time comes to eat these items, all the other participants receive a portion from him. The Gemara comments: And the halakha is in accordance with the opinion of Rav Huna.


诇诪讛 注讜拽专讬谉 讗转 讛砖讜诇讞谉 讗诪专讬 讚讘讬 专讘讬 讬谞讗讬 讻讚讬 砖讬讻讬专讜 转讬谞讜拽讜转 讜讬砖讗诇讜 讗讘讬讬 讛讜讛 讬转讬讘 拽诪讬讛 讚专讘讛 讞讝讗 讚拽讗 诪讚诇讬 转讻讗 诪拽诪讬讛 讗诪专 诇讛讜 注讚讬讬谉 诇讗 拽讗 讗讻诇讬谞谉 讗转讜 拽讗 诪注拽专讬 转讻讗 诪讬拽诪谉 讗诪专 诇讬讛 专讘讛 驻讟专转谉 诪诇讜诪专 诪讛 谞砖转谞讛:


The Gemara asks: Why does one remove the table? The school of Rabbi Yannai say: So that the children will notice that something is unusual and they will ask: Why is this night different from all other nights? The Gemara relates: Abaye was sitting before Rabba when he was still a child. He saw that they were removing the table from before him, and he said to those removing it: We have not yet eaten, and you are taking the table away from us? Rabba said to him: You have exempted us from reciting the questions of: Why is this night different [ma nishtana], as you have already asked what is special about the seder night.


讗诪专 砖诪讜讗诇 诇讞诐 注讜谞讬 讻转讬讘 诇讞诐 砖注讜谞讬谉 注诇讬讜 讚讘专讬诐 转谞讬讗 谞诪讬 讛讻讬 诇讞诐 注讜谞讬 诇讞诐 砖注讜谞讬谉 注诇讬讜 讚讘专讬诐 讛专讘讛 讚讘专 讗讞专 诇讞诐 注讜谞讬 注谞讬 讻转讬讘 诪讛 注谞讬 砖讚专讻讜 讘驻专讜住讛


Shmuel said that the phrase: 鈥淭he bread of affliction [le岣m oni]鈥 (Deuteronomy 16:3) means bread over which one answers [onim] matters, i.e., one recites the Haggadah over matza. That was also taught in a baraita: Le岣m oni is bread over which one answers many matters. Alternatively, in the verse, le岣m oni鈥 is actually written without a vav, which means a poor person. Just as it is the manner of a poor person to eat a piece of bread, for lack of a whole loaf,


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