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Today's Daf Yomi

March 20, 2021 | 讝壮 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 learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Pesachim 119

Today’s daf is sponsored聽 by Tova and David Kestenbaum in memory of Tova’s grandmother, Ida Rivkin, a”h (Chaya Chasha bat Zvi Zeev and Leah Yente). “She was a wonderful Bubby. I will always remember her for how she davened with tremendous Kavanah, 3 times a day. May she continue to be a “Meilitsat Yosher” for our family, klal Yisrael and the world.”

From where did the Romans get their wealth? It originated from Joseph in Egypt – where did it go from there until it eventually got to the Romans? The verses from the end of Hallel are explained to be connected to when Shmuel went to choose David to be king in place of Shaul. The mishna in Sukka is brought regarding different customs of how Hallel was recited – were all or only some of the verses repeated? One cannot eat afikoman after eating the Pesach sacrifice. What is afikoman? What is the issue at stake? Can one also not eat after matza?

讝讛 讛诪讻讬专 诪拽讜诐 讞讘讬专讜 讘讬砖讬讘讛 讗讬讻讗 讚讗诪专讬 讗诪专 专讘讬 讗诇注讝专 讝讛 讛诪拽讘诇 驻谞讬 讞讘讬专讜 讘讬砖讬讘讛

This is one who recognizes his colleague鈥檚 place in the yeshiva, as he is there often enough to know where everyone sits. Some say that Rabbi Elazar said a different explanation: This is one who greets his colleague in the yeshiva, as he is always there to meet him.

诪讗讬 诇诪讻住讛 注转讬拽 讝讛 讛诪讻住讛 讚讘专讬诐 砖讻讬住讛 注转讬拽 讬讜诪讬谉 讜诪讗讬 谞讬谞讛讜 住转专讬 转讜专讛 讜讗讬讻讗 讚讗诪专讬 讝讛 讛诪讙诇讛 讚讘专讬诐 砖讻讬住讛 注转讬拽 讬讜诪讬谉 诪讗讬 谞讬谞讛讜 讟注诪讬 转讜专讛

The Gemara asks: What is the meaning of the continuation of this verse: 鈥淔or stately clothing [limekhaseh atik]鈥 This is one who conceals [mekhaseh] matters that the Ancient of Days [atik yomin], i.e., God, concealed. And what are these? These are the secrets of the Torah, the esoteric Act of Creation and the Act of the Divine Chariot, which should remain hidden. And some say: This verse is referring to one who reveals matters that the Ancient of Days concealed. And what are these? These are the reasons for different mitzvot in the Torah, which should be kept secret.

讗诪专 专讘 讻讛谞讗 诪砖讜诐 专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 诪讗讬 讚讻转讬讘 诇诪谞爪讞 诪讝诪讜专 诇讚讜讚 讝诪专讜 诇诪讬 砖谞讜爪讞讬谉 讗讜转讜 讜砖诪讞

The Gemara cites another statement attributed to Rabbi Yishmael, son of Rabbi Yosei. Rav Kahana said, citing Rabbi Yishmael, son of Rabbi Yosei: What is the meaning of that which is written: 鈥Lamenatzea岣 a psalm of David鈥 (e.g., Psalms 13:1)? It means: Sing to the One who rejoices when conquered [shenotz岣n oto].

讘讗 讜专讗讛 砖诇讗 讻诪讚转 讛拽讚讜砖 讘专讜讱 讛讜讗 诪讚转 讘砖专 讜讚诐 讘砖专 讜讚诐 诪谞爪讞讬谉 讗讜转讜 讜注爪讘 讗讘诇 讛拽讚讜砖 讘专讜讱 讛讜讗 谞讜爪讞讬谉 讗讜转讜 讜砖诪讞 砖谞讗诪专 讜讬讗诪专 诇讛砖诪讬讚诐 诇讜诇讬 诪砖讛 讘讞讬专讜 注诪讚 讘驻专抓 诇驻谞讬讜

Come and see how the characteristics of the Holy One, Blessed be He, are unlike the characteristics of flesh and blood: When a flesh and blood person is conquered, he is sad; however, when the Holy One, Blessed be He, is conquered, He rejoices, as it is stated: 鈥淭herefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach, to turn back His wrath lest He should destroy them鈥 (Psalms 106:23). In this verse Moses is called 鈥淗is chosen,鈥 although he defeated God, as it were, by preventing Him from destroying the Jewish people.

讗诪专 专讘 讻讛谞讗 诪砖讜诐 专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 诪砖讜诐 专讘讬 讬讛讜讚讛 谞砖讬讗讛 诪讗讬 讚讻转讬讘 讜讬讚讬 讗讚诐 诪转讞转 讻谞驻讬讛诐 讬讚讜 讻转讬讘 讝讛 讬讚讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 砖驻专讜住讛 转讞转 讻谞驻讬 讛讞讬讜转 讻讚讬 诇拽讘诇 讘注诇讬 转砖讜讘讛 诪讬讚 诪讚转 讛讚讬谉

Furthermore, Rav Kahana said, citing Rabbi Yishmael, son of Rabbi Yosei, who said that Rabbi Shimon ben Lakish said, citing Rabbi Yehuda Nesia: What is the meaning of that which is written in the description of the sacred 岣yyot, the angels that carried the Divine chariot: 鈥淎nd they had the hands of a man under their wings鈥 (Ezekiel 1:8)? Although the word is read hands in the plural, actually 鈥渉is hand鈥 is written in the singular. This is the hand of the Holy One, Blessed be He, that is spread under the wings of the 岣yyot to accept penitents from the claims of the attribute of justice. God accepts sincere penitents, despite the fact that in accordance with the strict attribute of justice they should not be given the opportunity to repent.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇 讻住祝 讜讝讛讘 砖讘注讜诇诐 讬讜住祝 诇拽讟讜 讜讛讘讬讗讜 诇诪爪专讬诐 砖谞讗诪专 讜讬诇拽讟 讬讜住祝 讗转 讻诇 讛讻住祝 讛谞诪爪讗 讗讬谉 诇讬 讗诇讗 砖讘讗专抓 诪爪专讬诐 讜砖讘讗专抓 讻谞注谉 讘砖讗专 讗专爪讜转 诪谞讬谉 转诇诪讜讚 诇讜诪专 讜讻诇 讛讗专抓 讘讗讜 诪爪专讬诪讛

Rav Yehuda said that Shmuel said: Joseph collected all the silver and gold in the world and brought it to Egypt, as it is stated: 鈥淎nd Joseph collected all the money found in the land of Egypt and in the land of Canaan鈥 (Genesis 47:14). I have derived only that he collected the money that was in the land of Egypt and that was in the Land of Canaan. From where do I derive that he also collected all the money that was in other lands? The verse states 鈥淎nd all the land came to Egypt to buy food from Joseph, because the famine was sore in all the earth鈥 (Genesis 41:57).

讜讻砖注诇讜 讬砖专讗诇 诪诪爪专讬诐 讛注诇讜讛讜 注诪讛谉 砖谞讗诪专 讜讬谞爪诇讜 讗转 诪爪专讬诐 专讘 讗住讬 讗诪专 注砖讗讜讛 讻诪爪讜讚讛 讝讜 砖讗讬谉 讘讛 讚讙谉 专讘讬 砖诪注讜谉 讗诪专 讻诪爪讜诇讛 砖讗讬谉 讘讛 讚讙讬诐

And when the Jewish people ascended from Egypt they took this treasure with them, as it is stated: 鈥淭hey despoiled [vayenatzlu] Egypt鈥 (Exodus 12:36). The Sages explain this term. Rav Asi said: They made Egypt like this trap [metzuda] for birds, where grain is usually placed as bait, in which there is no grain. Rabbi Shimon said: They made Egypt like the depths [kimetzula] of the sea in which there are no fish.

讜讛讬讛 诪讜谞讞 注讚 专讞讘注诐 讘讗 砖讬砖拽 诪诇讱 诪爪专讬诐 讜谞讟诇讜 诪专讞讘注诐 砖谞讗诪专 讜讬讛讬 讘砖谞讛 讛讞诪讬砖讬转 诇诪诇讱 专讞讘注诐 注诇讛 砖讬砖拽 诪诇讱 诪爪专讬诐 [注诇 讬专讜砖诇讬诐] 讜讬拽讞 讗转 讗讜爪专讜转 讘讬转 讛壮 讜讗转 讗讜爪专讜转 讘讬转 讛诪诇讱 讘讗 讝专讞 诪诇讱 讻讜砖 讜谞讟诇讜 诪砖讬砖拽

And this treasure remained in Eretz Yisrael until the time of Rehoboam, at which point Shishak, king of Egypt, came and took it from Rehoboam, as it is stated: 鈥淎nd it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem. And he took the treasures of the house of the Lord, and the treasures of the king鈥檚 house; and he took away all鈥 (I Kings 14:25鈥26). Zerah, king of Kush, who ruled over Egypt, later came and took it from Shishak.

讘讗 讗住讗 讜谞讟诇讜 诪讝专讞 诪诇讱 讻讜砖 讜砖讬讙专讜 诇讛讚专讬诪讜谉 讘谉 讟讘专讬诪讜谉 讘讗讜 讘谞讬 注诪讜谉 讜谞讟诇讜诐 诪讛讚专讬诪讜谉 讘谉 讟讘专讬诪讜谉 讘讗 讬讛讜砖驻讟 讜谞讟诇讜 诪讘谞讬 注诪讜谉 讜讛讬讛 诪讜谞讞 注讚 讗讞讝

Asa came and took it from Zerah, king of Kush, when he defeated him in battle (II Chronicles 14) and sent it to Hadrimmon ben Tabrimmon, king of Aram (see I Kings 15). The children of Ammon came and took it from Hadrimmon ben Tabrimmon, as learned by tradition. Jehosaphat came and took it from the children of Ammon (see II Chronicles 20), and it remained in Eretz Yisrael until the reign of Ahaz.

讘讗 住谞讞专讬讘 讜谞讟诇讜 诪讗讞讝 讘讗 讞讝拽讬讛 讜谞讟诇讜 诪住谞讞专讬讘 讜讛讬讛 诪讜谞讞 注讚 爪讚拽讬讛 讘讗讜 讻砖讚讬讬诐 讜谞讟诇讜讛讜 诪爪讚拽讬讛 讘讗讜 驻专住讬讬诐 讜谞讟诇讜讛讜 诪讻砖讚讬讬诐 讘讗讜 讬讜讜谞讬诐 讜谞讟诇讜讛讜 诪驻专住讬讬诐 讘讗讜 专讜诪讬讬诐 讜谞讟诇讜讛讜 诪讬讚 讬讜讜谞讬诐 讜注讚讬讬谉 诪讜谞讞 讘专讜诪讬:

Sennacherib came and took it from Ahaz. Hezekiah came and took it from Sennacherib, and it remained in Jerusalem until the reign of Zedekiah. The Chaldeans came and took it from Zedekiah. The Persians came and took it from the Chaldeans. The Greeks came and took it from the Persians. The Romans came and took it from the Greeks, and this treasure of silver and gold still remains in Rome.

讗诪专 专讘讬 讞诪讗 (讘专) 讞谞讬谞讗 砖诇砖 诪讟诪讜谞讬讜转 讛讟诪讬谉 讬讜住祝 讘诪爪专讬诐 讗讞转 谞转讙诇讛 诇拽专讞 讜讗讞转 谞转讙诇讛 诇讗谞讟讜谞讬谞讜住 讘谉 讗住讜讬专讜住 讜讗讞转 讙谞讜讝讛 诇爪讚讬拽讬诐 诇注转讬讚 诇讘讗

With regard to this matter, Rabbi 岣ma bar 岣nina said: Joseph hid three treasures in Egypt. One of them was revealed to Korah, one was revealed to Antoninos ben Asveiros, king of Rome, and one is hidden for the righteous in the future.

注讜砖专 砖诪讜专 诇讘注诇讬讜 诇专注转讜 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讝讜 注砖专讜 砖诇 拽专讞 (砖谞讗诪专) 讜讗转 讻诇 讛讬拽讜诐 讗砖专 讘专讙诇讬讛诐 讗诪专 专讘讬 讗诇注讝专 讝讛 诪诪讜谞讜 砖诇 讗讚诐 砖诪注诪讬讚讜 注诇 专讙诇讬讜 讗诪专 专讘讬 诇讜讬 诪砖讗讜讬 砖诇砖 诪讗讜转 驻专讚讜转 诇讘谞讜转 讛讬讜 诪驻转讞讜转 讘讬转 讙谞讝讬讜 砖诇 拽专讞 讜讻讜诇讛讜 讗拽诇讬讚讬 讜拽诇讬驻讬 讚讙诇讚讗:

With regard to Korah鈥檚 wealth, the Gemara cites the verse: 鈥淩iches kept by his owner to his hurt鈥 (Ecclesiastes 5:12). Rabbi Shimon ben Lakish said: This is the wealth of Korah, which caused him to grow arrogant and lead to his destruction. As it is stated: 鈥淎nd what He did to Dathan and Abiram, the sons of Eliab, son of Reuben; how the earth opened her mouth and swallowed them up, and their households, and their tents, and all the sustenance that was at their feet鈥 (Deuteronomy 11:6). Rabbi Elazar said: This is referring to a person鈥檚 money that stands him upon his own two feet. Rabbi Levi said: The keys to Korah鈥檚 treasuries were a load of three hundred strong white mules, and they were all keys [aklidei] and locks made of leather.

(讚讬讗砖 讗讚讬砖 讻砖讚讱 诪讗讜讚讱 住讬诪谉) 讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讗讜讚讱 讻讬 注谞讬转谞讬 讗诪专 讚讜讚 讗讘谉 诪讗住讜 讛讘讜谞讬诐 讛讬转讛 诇专讗砖 驻谞讛 讗诪专 讬砖讬 诪讗转 讛壮 讛讬转讛 讝讗转 讗诪专讜 讗讞讬讜 讝讛 讛讬讜诐 注砖讛 讛壮 讗诪专 砖诪讜讗诇

Dalet, yod, alef, shin, alef, dalet, yod, shin, khaf, shin, dalet, khaf, mem, alef, vav, dalet, khaf is a mnemonic device for the following passage. Returning to the issue of hallel, the Gemara states that these psalms include choruses in which each section is sung by a different person. Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said that David recited: 鈥淚 will give thanks to You, for You have answered me鈥 (Psalms 118:21), with regard to the success of his reign. Yishai recited: 鈥淭he stone which the builders rejected has become the chief keystone鈥 (Psalms 118:22). The brothers of David recited: 鈥淭his is the Lord鈥檚 doing; it is marvelous in our eyes鈥 (Psalms 118:23). Samuel the Prophet recited: 鈥淭his is the day which the Lord has made; we will rejoice and be glad in it鈥 (Psalms 118:24).

讗谞讗 讛壮 讛讜砖讬注讛 谞讗 讗诪专讜 讗讞讬讜 讗谞讗 讛壮 讛爪诇讬讞讛 谞讗 讗诪专 讚讜讚 讘专讜讱 讛讘讗 讘砖诐 讛壮 讗诪专 讬砖讬 讘专讻谞讜讻诐 诪讘讬转 讛壮 讗诪专 砖诪讜讗诇 讗诇 讛壮 讜讬讗专 诇谞讜 讗诪专讜 讻讜诇谉 讗住专讜 讞讙 讘注讘讜转讬诐 讗诪专 砖诪讜讗诇 讗诇讬 讗转讛 讜讗讜讚讱 讗诪专 讚讜讚 讗诇讛讬 讗专讜诪诪讱 讗诪专讜 讻讜诇谉:

The brothers of David recited: 鈥淲e beseech You, Lord, save now鈥 (Psalms 118:25). David recited: 鈥淲e beseech You, Lord, make us prosper now鈥 (Psalms 118:25). Yishai recited: 鈥淏lessed be he who comes in the name of the Lord鈥 (Psalms 118:26). Samuel recited: 鈥淲e bless you out of the house of the Lord鈥 (Psalms 118:26). They all recited: 鈥淭he Lord is God, and has given us light鈥 (Psalms 118:27). Samuel recited: 鈥淥rder the Festival procession with boughs, even to the horns of the altar鈥 (Psalms 118:27). David recited: 鈥淵ou are my God, and I will give thanks to You鈥 (Psalms 118:28). They all recited: 鈥淵ou are my God, I will exalt You鈥 (Psalms 118:28).

转谞谉 讛转诐 诪拽讜诐 砖谞讛讙讜

We learned in a mishna there, in Sukka: In a place where they were accustomed

诇讻驻讜诇 讬讻驻讜诇 诇驻砖讜讟 讬驻砖讜讟 诇讘专讱 讗讞专讬讜 讬讘专讱 讛讻诇 讻诪谞讛讙 讛诪讚讬谞讛 讗诪专 讗讘讬讬 诇讗 砖谞讜 讗诇讗 诇讗讞专讬讜 讗讘诇 诇驻谞讬讜 [诪爪讜讛] 诇讘专讱 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇 讛诪爪讜转 诪讘专讱 注诇讬讛谉 注讜讘专 诇注砖讬讬转谉

to double certain verses in hallel, one doubles them and reads them twice. In a place where the custom is to recite them simply, i.e., only once, one recites them simply. In a place where it is customary to recite a blessing after hallel, one should recite a blessing. Everything is in accordance with the regional custom. Abaye said: They taught that it depends on the local custom only with regard to the blessing after hallel; however, in all places it is a mitzva to recite a blessing before hallel. As Rav Yehuda said that Shmuel said: With regard to all the mitzvot, one recites a blessing over them prior to their performance.

诪讗讬 诪砖诪注 讚讛讗讬 注讜讘专 诇讬砖谞讗 讚讗拽讚讜诪讬 讛讜讗 讗诪专 专讘讬 谞讞诪谉 讘专 讬爪讞拽 讚讻转讬讘 讜讬专抓 讗讞讬诪注抓 讚专讱 讛讻讻专 讜讬注讘讜专 讗转 讛讻讜砖讬 讗讘讬讬 讗诪专 诪讛讻讗 讜讛讜讗 注讘专 诇驻谞讬讛诐 讗讬讻讗 讚讗诪专讬 诪讛讻讗 讜讬注讘讜专 诪诇讻诐 诇驻谞讬讛诐 讜讛壮 讘专讗砖诐

The Gemara asks: From where may it be inferred that the word over is a formulation that means before an action is performed? Rav Na岣an bar Yitz岣k said that this is as it is written: 鈥淎nd Ahimaaz ran by way of the square and he passed [vaya鈥檃vor] the Kushite鈥 (II Samuel 18:23), i.e., Ahimaaz overtook the Kushite. Abaye said that it is derived from here: 鈥淎nd he passed [avar] before them鈥 (Genesis 33:3). Some say that the proof is from here: 鈥淎nd their king shall pass on [vaya鈥檃vor] before them, and God at their head鈥 (Micah 2:13).

转谞讬讗 专讘讬 讻讜驻诇 讘讛 讚讘专讬诐 专讘讬 讗诇注讝专 讘谉 驻专讟讗 诪讜住讬祝 讘讛 讚讘专讬诐 诪讗讬 诪讜住讬祝 讗诪专 讗讘讬讬 诪讜住讬祝 诇讻驻讜诇 诪讗讜讚讱 诇诪讟讛

It was taught in a baraita: Rabbi Yehuda HaNasi doubles certain matters in hallel. Rabbi Elazar ben Perata added matters to hallel. The Gemara asks: What did he add? Certainly this cannot mean that Rabbi Elazar ben Perata added statements of his own to hallel. Abaye said: He added repetitions, i.e., he repeated other verses, from 鈥淚 will give thanks to You鈥 and onward. From that point on, he repeated each verse.

讚专砖 专讘 注讜讬专讗 讝讬诪谞讬谉 讗诪专 诇讬讛 诪砖诪讬讛 讚专讘 讗诪讬 讜讝讬诪谞讬谉 讗诪专 诇讬讛 诪砖诪讬讛 讚专讘 讗住讬 诪讗讬 讚讻转讬讘 讜讬讙讚诇 讛讬诇讚 讜讬讙诪诇 注转讬讚 讛拽讚讜砖 讘专讜讱 讛讜讗 诇注砖讜转 住注讜讚讛 诇爪讚讬拽讬诐 讘讬讜诐 砖讬讙诪诇 讞住讚讜 诇讝专注讜 砖诇 讬爪讞拽 诇讗讞专 砖讗讜讻诇讬谉 讜砖讜转讬谉 谞讜转谞讬谉 诇讜 诇讗讘专讛诐 讗讘讬谞讜 讻讜住 砖诇 讘专讻讛 诇讘专讱

In connection to its discussion of hallel, the Gemara cites a statement that Rav Avira taught. Sometimes he said this exposition citing Rav Ami, and sometimes he said it citing Rav Asi: What is the meaning of that which is written: 鈥淎nd the child grew and was weaned [vayiggamal], and Abraham made a great feast on the day that Isaac was weaned鈥 (Genesis 21:8)? In the future, the Holy One, Blessed be He, will prepare a feast for the righteous on the day that He extends [sheyigmol] His mercy to the descendants of Isaac. After they eat and drink, the celebrants will give Abraham our father a cup of blessing to recite the blessing, as he is the first of our forefathers.

讜讗讜诪专 诇讛谉 讗讬谞讬 诪讘专讱 砖讬爪讗 诪诪谞讬 讬砖诪注讗诇 讗讜诪专 诇讜 诇讬爪讞拽 讟讜诇 讜讘专讱 讗讜诪专 诇讛谉 讗讬谞讬 诪讘专讱 砖讬爪讗 诪诪谞讬 注砖讜 讗讜诪专 诇讜 诇讬注拽讘 讟讜诇 讜讘专讱 讗讜诪专 诇讛诐 讗讬谞讬 诪讘专讱 砖谞砖讗转讬 砖转讬 讗讞讬讜转 讘讞讬讬讛谉 砖注转讬讚讛 转讜专讛 诇讗讜住专谉 注诇讬

And Abraham will say to them: I will not recite the blessing, as I am blemished, for the wicked Ishmael came from me. Abraham will say to Isaac: Take the cup and recite the blessing. Isaac will say to them: I will not recite the blessing, as the wicked Esau came from me. Isaac will say to Jacob: Take the cup and recite the blessing. Jacob will say to them: I will not recite the blessing, as I married two sisters, Rachel and Leah, in their lifetimes, and in the future the Torah forbade them to me. Although at the time it was not prohibited to wed two sisters, this practice would eventually be considered a serious transgression.

讗讜诪专 诇讜 诇诪砖讛 讟讜诇 讜讘专讱 讗讜诪专 诇讛诐 讗讬谞讬 诪讘专讱 砖诇讗 讝讻讬转讬 诇讬讻谞住 诇讗专抓 讬砖专讗诇 诇讗 讘讞讬讬 讜诇讗 讘诪讜转讬 讗讜诪专 诇讜 诇讬讛讜砖注 讟讜诇 讜讘专讱 讗讜诪专 诇讛谉 讗讬谞讬 诪讘专讱 砖诇讗 讝讻讬转讬 诇讘谉 讚讻转讬讘 讬讛讜砖注 讘谉 谞讜谉 谞讜谉 讘谞讜 讬讛讜砖注 讘谞讜

Jacob will say to Moses: Take the cup and recite the blessing. Moses will say to them: I will not recite the blessing, as I did not merit to enter Eretz Yisrael, neither in my life nor in my death. Moses will say to Joshua: Take the cup and recite the blessing. Joshua will say to them: I will not recite the blessing, as I did not merit to have a son. The proof for this is that it is written: 鈥淛oshua the son of Nun鈥 (Numbers 14:6), and in the genealogical list of Ephraim it states: 鈥淣un his son, Joshua his son鈥 (I Chronicles 7:27). Since the verse does not mention any children of Joshua, evidently he had no sons.

讗讜诪专 诇讜 诇讚讜讚 讟讜诇 讜讘专讱 讗讜诪专 诇讛谉 讗谞讬 讗讘专讱 讜诇讬 谞讗讛 诇讘专讱 砖谞讗诪专 讻讜住 讬砖讜注讜转 讗砖讗 讜讘砖诐 讛壮 讗拽专讗:

Joshua will say to David: Take the cup and recite the blessing. David will say to them: I will recite the blessing, and it is fitting for me to recite the blessing, as it is stated: 鈥淚 will lift up the cup of salvation, and I will call upon the name of the Lord鈥 (Psalms 116:13).

诪转谞讬壮 讗讬谉 诪驻讟讬专讬谉 讗讞专 讛驻住讞 讗驻讬拽讜诪谉:

MISHNA: One does not conclude after the Paschal lamb with an afikoman.

讙诪壮 诪讗讬 讗驻讬拽讜诪谉 讗诪专 专讘 砖诇讗 讬注拽专讜 诪讞讘讜专讛 诇讞讘讜专讛

GEMARA: The Gemara asks: What is the meaning of afikoman? Rav said: It means that a member of a group that ate the Paschal lamb together should not leave that group to join another group. One who joined one group for the Paschal lamb may not leave and take food with him. According to this interpretation, afikoman is derived from the phrase afiku mani, take out the vessels. The reason for this prohibition is that people might remove the Paschal lamb to another location after they had begun to eat it elsewhere. This is prohibited, as the Paschal lamb must be eaten in a single location by one group.

讜砖诪讜讗诇 讗诪专 讻讙讜谉 讗讜专讚讬诇讗讬 诇讬 讜讙讜讝诇讬讬讗 诇讗讘讗 讜专讘 讞谞讬谞讗 讘专 砖讬诇讗 讜专讘讬 讬讜讞谞谉 (讗诪专) 讻讙讜谉 转诪专讬诐 拽诇讬讜转 讜讗讙讜讝讬诐 转谞讬讗 讻讜讜转讬讛 讚专讘讬 讬讜讞谞谉 讗讬谉 诪驻讟讬专讬谉 讗讞专 讛驻住讞 讻讙讜谉 转诪专讬诐 拽诇讬讜转 讜讗讙讜讝讬诐

And Shmuel said: It means that one may not eat dessert after the meal, like mushrooms [urdila鈥檈i] for me, and chicks for Abba, Rav. It was customary for them to eat delicacies after the meal. And Rav 岣nina bar Sheila and Rabbi Yo岣nan say: Afikoman refers to foods such as dates, roasted grains, and nuts, which are eaten during the meal. It was taught in a baraita in accordance with the opinion of Rabbi Yo岣nan: One does not conclude by eating after the Paschal lamb foods such as dates, roasted grains, and nuts.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讗讬谉 诪驻讟讬专讬谉 讗讞专 诪爪讛 讗驻讬拽讜诪谉 转谞谉 讗讬谉 诪驻讟讬专讬谉 讗讞专 讛驻住讞 讗驻讬拽讜诪谉 讗讞专 讛驻住讞 讛讜讗 讚诇讗 讗讘诇 诇讗讞专 诪爪讛 诪驻讟讬专讬谉

Rav Yehuda said that Shmuel said an additional halakha: Nowadays, when we have no Paschal lamb, one does not conclude after matza with an afikoman. The Gemara asks: We learned in the mishna that one does not conclude after the Paschal lamb with an afikoman. The Gemara infers from the mishna: It is after the Paschal lamb that one may not conclude with an afikoman; however, after matza one may conclude with an afikoman. This statement of the mishna apparently contradicts Shmuel鈥檚 ruling.

诇讗 诪讬讘注讬讗 拽讗诪专 诇讗 诪讬讘注讬讗 讗讞专 诪爪讛 讚诇讗 谞驻讬砖 讟注诪讬讬讛讜 讗讘诇 诇讗讞专 讛驻住讞 讚谞驻讬砖 讟注诪讬讛 讜诇讗 诪爪讬 注讘讜专讬讛 诇讬转 诇谉 讘讛 拽诪砖诪注 诇谉

The Gemara rejects this contention: That is an incorrect inference, as the mishna is stated in the style of: Needless to say. The mishna should be understood as follows: Needless to say that one may not conclude with an afikoman after eating matza, as the taste of matza is slight. If one eats anything else afterward, the taste of the matza will dissipate. However, after the Paschal lamb, which has a strong taste that is not easily removed, one might think that we have no problem with it. Therefore, the mishna teaches us that it is prohibited to conclude with an afikoman after the Paschal lamb as well.

谞讬诪讗 诪住讬讬注 诇讬讛 讛住讜驻讙谞讬谉 讜讛讚讜讘砖谞讬谉 讜讛讗讬住拽专讬讟讬谉 讗讚诐 诪诪诇讗 讻专讬住讜 诪讛谉 讜讘诇讘讚 砖讬讗讻诇 讻讝讬转 诪爪讛 讘讗讞专讜谞讛 讘讗讞专讜谞讛 讗讬谉

The Gemara proposes: Let us say that the Tosefta supports Shmuel鈥檚 ruling: With regard to unleavened sponge cakes, cakes fried in oil and honey, and honey cakes, a person may fill his stomach with them on Passover night, provided that he eats an olive-bulk of matza after all that food. The Gemara infers from here that if he eats the matza after those cakes, yes, this is acceptable, as the matza is eaten last.

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 learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

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Pesachim 119

The William Davidson Talmud | Powered by Sefaria

Pesachim 119

讝讛 讛诪讻讬专 诪拽讜诐 讞讘讬专讜 讘讬砖讬讘讛 讗讬讻讗 讚讗诪专讬 讗诪专 专讘讬 讗诇注讝专 讝讛 讛诪拽讘诇 驻谞讬 讞讘讬专讜 讘讬砖讬讘讛

This is one who recognizes his colleague鈥檚 place in the yeshiva, as he is there often enough to know where everyone sits. Some say that Rabbi Elazar said a different explanation: This is one who greets his colleague in the yeshiva, as he is always there to meet him.

诪讗讬 诇诪讻住讛 注转讬拽 讝讛 讛诪讻住讛 讚讘专讬诐 砖讻讬住讛 注转讬拽 讬讜诪讬谉 讜诪讗讬 谞讬谞讛讜 住转专讬 转讜专讛 讜讗讬讻讗 讚讗诪专讬 讝讛 讛诪讙诇讛 讚讘专讬诐 砖讻讬住讛 注转讬拽 讬讜诪讬谉 诪讗讬 谞讬谞讛讜 讟注诪讬 转讜专讛

The Gemara asks: What is the meaning of the continuation of this verse: 鈥淔or stately clothing [limekhaseh atik]鈥 This is one who conceals [mekhaseh] matters that the Ancient of Days [atik yomin], i.e., God, concealed. And what are these? These are the secrets of the Torah, the esoteric Act of Creation and the Act of the Divine Chariot, which should remain hidden. And some say: This verse is referring to one who reveals matters that the Ancient of Days concealed. And what are these? These are the reasons for different mitzvot in the Torah, which should be kept secret.

讗诪专 专讘 讻讛谞讗 诪砖讜诐 专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 诪讗讬 讚讻转讬讘 诇诪谞爪讞 诪讝诪讜专 诇讚讜讚 讝诪专讜 诇诪讬 砖谞讜爪讞讬谉 讗讜转讜 讜砖诪讞

The Gemara cites another statement attributed to Rabbi Yishmael, son of Rabbi Yosei. Rav Kahana said, citing Rabbi Yishmael, son of Rabbi Yosei: What is the meaning of that which is written: 鈥Lamenatzea岣 a psalm of David鈥 (e.g., Psalms 13:1)? It means: Sing to the One who rejoices when conquered [shenotz岣n oto].

讘讗 讜专讗讛 砖诇讗 讻诪讚转 讛拽讚讜砖 讘专讜讱 讛讜讗 诪讚转 讘砖专 讜讚诐 讘砖专 讜讚诐 诪谞爪讞讬谉 讗讜转讜 讜注爪讘 讗讘诇 讛拽讚讜砖 讘专讜讱 讛讜讗 谞讜爪讞讬谉 讗讜转讜 讜砖诪讞 砖谞讗诪专 讜讬讗诪专 诇讛砖诪讬讚诐 诇讜诇讬 诪砖讛 讘讞讬专讜 注诪讚 讘驻专抓 诇驻谞讬讜

Come and see how the characteristics of the Holy One, Blessed be He, are unlike the characteristics of flesh and blood: When a flesh and blood person is conquered, he is sad; however, when the Holy One, Blessed be He, is conquered, He rejoices, as it is stated: 鈥淭herefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach, to turn back His wrath lest He should destroy them鈥 (Psalms 106:23). In this verse Moses is called 鈥淗is chosen,鈥 although he defeated God, as it were, by preventing Him from destroying the Jewish people.

讗诪专 专讘 讻讛谞讗 诪砖讜诐 专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 诪砖讜诐 专讘讬 讬讛讜讚讛 谞砖讬讗讛 诪讗讬 讚讻转讬讘 讜讬讚讬 讗讚诐 诪转讞转 讻谞驻讬讛诐 讬讚讜 讻转讬讘 讝讛 讬讚讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 砖驻专讜住讛 转讞转 讻谞驻讬 讛讞讬讜转 讻讚讬 诇拽讘诇 讘注诇讬 转砖讜讘讛 诪讬讚 诪讚转 讛讚讬谉

Furthermore, Rav Kahana said, citing Rabbi Yishmael, son of Rabbi Yosei, who said that Rabbi Shimon ben Lakish said, citing Rabbi Yehuda Nesia: What is the meaning of that which is written in the description of the sacred 岣yyot, the angels that carried the Divine chariot: 鈥淎nd they had the hands of a man under their wings鈥 (Ezekiel 1:8)? Although the word is read hands in the plural, actually 鈥渉is hand鈥 is written in the singular. This is the hand of the Holy One, Blessed be He, that is spread under the wings of the 岣yyot to accept penitents from the claims of the attribute of justice. God accepts sincere penitents, despite the fact that in accordance with the strict attribute of justice they should not be given the opportunity to repent.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇 讻住祝 讜讝讛讘 砖讘注讜诇诐 讬讜住祝 诇拽讟讜 讜讛讘讬讗讜 诇诪爪专讬诐 砖谞讗诪专 讜讬诇拽讟 讬讜住祝 讗转 讻诇 讛讻住祝 讛谞诪爪讗 讗讬谉 诇讬 讗诇讗 砖讘讗专抓 诪爪专讬诐 讜砖讘讗专抓 讻谞注谉 讘砖讗专 讗专爪讜转 诪谞讬谉 转诇诪讜讚 诇讜诪专 讜讻诇 讛讗专抓 讘讗讜 诪爪专讬诪讛

Rav Yehuda said that Shmuel said: Joseph collected all the silver and gold in the world and brought it to Egypt, as it is stated: 鈥淎nd Joseph collected all the money found in the land of Egypt and in the land of Canaan鈥 (Genesis 47:14). I have derived only that he collected the money that was in the land of Egypt and that was in the Land of Canaan. From where do I derive that he also collected all the money that was in other lands? The verse states 鈥淎nd all the land came to Egypt to buy food from Joseph, because the famine was sore in all the earth鈥 (Genesis 41:57).

讜讻砖注诇讜 讬砖专讗诇 诪诪爪专讬诐 讛注诇讜讛讜 注诪讛谉 砖谞讗诪专 讜讬谞爪诇讜 讗转 诪爪专讬诐 专讘 讗住讬 讗诪专 注砖讗讜讛 讻诪爪讜讚讛 讝讜 砖讗讬谉 讘讛 讚讙谉 专讘讬 砖诪注讜谉 讗诪专 讻诪爪讜诇讛 砖讗讬谉 讘讛 讚讙讬诐

And when the Jewish people ascended from Egypt they took this treasure with them, as it is stated: 鈥淭hey despoiled [vayenatzlu] Egypt鈥 (Exodus 12:36). The Sages explain this term. Rav Asi said: They made Egypt like this trap [metzuda] for birds, where grain is usually placed as bait, in which there is no grain. Rabbi Shimon said: They made Egypt like the depths [kimetzula] of the sea in which there are no fish.

讜讛讬讛 诪讜谞讞 注讚 专讞讘注诐 讘讗 砖讬砖拽 诪诇讱 诪爪专讬诐 讜谞讟诇讜 诪专讞讘注诐 砖谞讗诪专 讜讬讛讬 讘砖谞讛 讛讞诪讬砖讬转 诇诪诇讱 专讞讘注诐 注诇讛 砖讬砖拽 诪诇讱 诪爪专讬诐 [注诇 讬专讜砖诇讬诐] 讜讬拽讞 讗转 讗讜爪专讜转 讘讬转 讛壮 讜讗转 讗讜爪专讜转 讘讬转 讛诪诇讱 讘讗 讝专讞 诪诇讱 讻讜砖 讜谞讟诇讜 诪砖讬砖拽

And this treasure remained in Eretz Yisrael until the time of Rehoboam, at which point Shishak, king of Egypt, came and took it from Rehoboam, as it is stated: 鈥淎nd it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem. And he took the treasures of the house of the Lord, and the treasures of the king鈥檚 house; and he took away all鈥 (I Kings 14:25鈥26). Zerah, king of Kush, who ruled over Egypt, later came and took it from Shishak.

讘讗 讗住讗 讜谞讟诇讜 诪讝专讞 诪诇讱 讻讜砖 讜砖讬讙专讜 诇讛讚专讬诪讜谉 讘谉 讟讘专讬诪讜谉 讘讗讜 讘谞讬 注诪讜谉 讜谞讟诇讜诐 诪讛讚专讬诪讜谉 讘谉 讟讘专讬诪讜谉 讘讗 讬讛讜砖驻讟 讜谞讟诇讜 诪讘谞讬 注诪讜谉 讜讛讬讛 诪讜谞讞 注讚 讗讞讝

Asa came and took it from Zerah, king of Kush, when he defeated him in battle (II Chronicles 14) and sent it to Hadrimmon ben Tabrimmon, king of Aram (see I Kings 15). The children of Ammon came and took it from Hadrimmon ben Tabrimmon, as learned by tradition. Jehosaphat came and took it from the children of Ammon (see II Chronicles 20), and it remained in Eretz Yisrael until the reign of Ahaz.

讘讗 住谞讞专讬讘 讜谞讟诇讜 诪讗讞讝 讘讗 讞讝拽讬讛 讜谞讟诇讜 诪住谞讞专讬讘 讜讛讬讛 诪讜谞讞 注讚 爪讚拽讬讛 讘讗讜 讻砖讚讬讬诐 讜谞讟诇讜讛讜 诪爪讚拽讬讛 讘讗讜 驻专住讬讬诐 讜谞讟诇讜讛讜 诪讻砖讚讬讬诐 讘讗讜 讬讜讜谞讬诐 讜谞讟诇讜讛讜 诪驻专住讬讬诐 讘讗讜 专讜诪讬讬诐 讜谞讟诇讜讛讜 诪讬讚 讬讜讜谞讬诐 讜注讚讬讬谉 诪讜谞讞 讘专讜诪讬:

Sennacherib came and took it from Ahaz. Hezekiah came and took it from Sennacherib, and it remained in Jerusalem until the reign of Zedekiah. The Chaldeans came and took it from Zedekiah. The Persians came and took it from the Chaldeans. The Greeks came and took it from the Persians. The Romans came and took it from the Greeks, and this treasure of silver and gold still remains in Rome.

讗诪专 专讘讬 讞诪讗 (讘专) 讞谞讬谞讗 砖诇砖 诪讟诪讜谞讬讜转 讛讟诪讬谉 讬讜住祝 讘诪爪专讬诐 讗讞转 谞转讙诇讛 诇拽专讞 讜讗讞转 谞转讙诇讛 诇讗谞讟讜谞讬谞讜住 讘谉 讗住讜讬专讜住 讜讗讞转 讙谞讜讝讛 诇爪讚讬拽讬诐 诇注转讬讚 诇讘讗

With regard to this matter, Rabbi 岣ma bar 岣nina said: Joseph hid three treasures in Egypt. One of them was revealed to Korah, one was revealed to Antoninos ben Asveiros, king of Rome, and one is hidden for the righteous in the future.

注讜砖专 砖诪讜专 诇讘注诇讬讜 诇专注转讜 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讝讜 注砖专讜 砖诇 拽专讞 (砖谞讗诪专) 讜讗转 讻诇 讛讬拽讜诐 讗砖专 讘专讙诇讬讛诐 讗诪专 专讘讬 讗诇注讝专 讝讛 诪诪讜谞讜 砖诇 讗讚诐 砖诪注诪讬讚讜 注诇 专讙诇讬讜 讗诪专 专讘讬 诇讜讬 诪砖讗讜讬 砖诇砖 诪讗讜转 驻专讚讜转 诇讘谞讜转 讛讬讜 诪驻转讞讜转 讘讬转 讙谞讝讬讜 砖诇 拽专讞 讜讻讜诇讛讜 讗拽诇讬讚讬 讜拽诇讬驻讬 讚讙诇讚讗:

With regard to Korah鈥檚 wealth, the Gemara cites the verse: 鈥淩iches kept by his owner to his hurt鈥 (Ecclesiastes 5:12). Rabbi Shimon ben Lakish said: This is the wealth of Korah, which caused him to grow arrogant and lead to his destruction. As it is stated: 鈥淎nd what He did to Dathan and Abiram, the sons of Eliab, son of Reuben; how the earth opened her mouth and swallowed them up, and their households, and their tents, and all the sustenance that was at their feet鈥 (Deuteronomy 11:6). Rabbi Elazar said: This is referring to a person鈥檚 money that stands him upon his own two feet. Rabbi Levi said: The keys to Korah鈥檚 treasuries were a load of three hundred strong white mules, and they were all keys [aklidei] and locks made of leather.

(讚讬讗砖 讗讚讬砖 讻砖讚讱 诪讗讜讚讱 住讬诪谉) 讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讗讜讚讱 讻讬 注谞讬转谞讬 讗诪专 讚讜讚 讗讘谉 诪讗住讜 讛讘讜谞讬诐 讛讬转讛 诇专讗砖 驻谞讛 讗诪专 讬砖讬 诪讗转 讛壮 讛讬转讛 讝讗转 讗诪专讜 讗讞讬讜 讝讛 讛讬讜诐 注砖讛 讛壮 讗诪专 砖诪讜讗诇

Dalet, yod, alef, shin, alef, dalet, yod, shin, khaf, shin, dalet, khaf, mem, alef, vav, dalet, khaf is a mnemonic device for the following passage. Returning to the issue of hallel, the Gemara states that these psalms include choruses in which each section is sung by a different person. Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said that David recited: 鈥淚 will give thanks to You, for You have answered me鈥 (Psalms 118:21), with regard to the success of his reign. Yishai recited: 鈥淭he stone which the builders rejected has become the chief keystone鈥 (Psalms 118:22). The brothers of David recited: 鈥淭his is the Lord鈥檚 doing; it is marvelous in our eyes鈥 (Psalms 118:23). Samuel the Prophet recited: 鈥淭his is the day which the Lord has made; we will rejoice and be glad in it鈥 (Psalms 118:24).

讗谞讗 讛壮 讛讜砖讬注讛 谞讗 讗诪专讜 讗讞讬讜 讗谞讗 讛壮 讛爪诇讬讞讛 谞讗 讗诪专 讚讜讚 讘专讜讱 讛讘讗 讘砖诐 讛壮 讗诪专 讬砖讬 讘专讻谞讜讻诐 诪讘讬转 讛壮 讗诪专 砖诪讜讗诇 讗诇 讛壮 讜讬讗专 诇谞讜 讗诪专讜 讻讜诇谉 讗住专讜 讞讙 讘注讘讜转讬诐 讗诪专 砖诪讜讗诇 讗诇讬 讗转讛 讜讗讜讚讱 讗诪专 讚讜讚 讗诇讛讬 讗专讜诪诪讱 讗诪专讜 讻讜诇谉:

The brothers of David recited: 鈥淲e beseech You, Lord, save now鈥 (Psalms 118:25). David recited: 鈥淲e beseech You, Lord, make us prosper now鈥 (Psalms 118:25). Yishai recited: 鈥淏lessed be he who comes in the name of the Lord鈥 (Psalms 118:26). Samuel recited: 鈥淲e bless you out of the house of the Lord鈥 (Psalms 118:26). They all recited: 鈥淭he Lord is God, and has given us light鈥 (Psalms 118:27). Samuel recited: 鈥淥rder the Festival procession with boughs, even to the horns of the altar鈥 (Psalms 118:27). David recited: 鈥淵ou are my God, and I will give thanks to You鈥 (Psalms 118:28). They all recited: 鈥淵ou are my God, I will exalt You鈥 (Psalms 118:28).

转谞谉 讛转诐 诪拽讜诐 砖谞讛讙讜

We learned in a mishna there, in Sukka: In a place where they were accustomed

诇讻驻讜诇 讬讻驻讜诇 诇驻砖讜讟 讬驻砖讜讟 诇讘专讱 讗讞专讬讜 讬讘专讱 讛讻诇 讻诪谞讛讙 讛诪讚讬谞讛 讗诪专 讗讘讬讬 诇讗 砖谞讜 讗诇讗 诇讗讞专讬讜 讗讘诇 诇驻谞讬讜 [诪爪讜讛] 诇讘专讱 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇 讛诪爪讜转 诪讘专讱 注诇讬讛谉 注讜讘专 诇注砖讬讬转谉

to double certain verses in hallel, one doubles them and reads them twice. In a place where the custom is to recite them simply, i.e., only once, one recites them simply. In a place where it is customary to recite a blessing after hallel, one should recite a blessing. Everything is in accordance with the regional custom. Abaye said: They taught that it depends on the local custom only with regard to the blessing after hallel; however, in all places it is a mitzva to recite a blessing before hallel. As Rav Yehuda said that Shmuel said: With regard to all the mitzvot, one recites a blessing over them prior to their performance.

诪讗讬 诪砖诪注 讚讛讗讬 注讜讘专 诇讬砖谞讗 讚讗拽讚讜诪讬 讛讜讗 讗诪专 专讘讬 谞讞诪谉 讘专 讬爪讞拽 讚讻转讬讘 讜讬专抓 讗讞讬诪注抓 讚专讱 讛讻讻专 讜讬注讘讜专 讗转 讛讻讜砖讬 讗讘讬讬 讗诪专 诪讛讻讗 讜讛讜讗 注讘专 诇驻谞讬讛诐 讗讬讻讗 讚讗诪专讬 诪讛讻讗 讜讬注讘讜专 诪诇讻诐 诇驻谞讬讛诐 讜讛壮 讘专讗砖诐

The Gemara asks: From where may it be inferred that the word over is a formulation that means before an action is performed? Rav Na岣an bar Yitz岣k said that this is as it is written: 鈥淎nd Ahimaaz ran by way of the square and he passed [vaya鈥檃vor] the Kushite鈥 (II Samuel 18:23), i.e., Ahimaaz overtook the Kushite. Abaye said that it is derived from here: 鈥淎nd he passed [avar] before them鈥 (Genesis 33:3). Some say that the proof is from here: 鈥淎nd their king shall pass on [vaya鈥檃vor] before them, and God at their head鈥 (Micah 2:13).

转谞讬讗 专讘讬 讻讜驻诇 讘讛 讚讘专讬诐 专讘讬 讗诇注讝专 讘谉 驻专讟讗 诪讜住讬祝 讘讛 讚讘专讬诐 诪讗讬 诪讜住讬祝 讗诪专 讗讘讬讬 诪讜住讬祝 诇讻驻讜诇 诪讗讜讚讱 诇诪讟讛

It was taught in a baraita: Rabbi Yehuda HaNasi doubles certain matters in hallel. Rabbi Elazar ben Perata added matters to hallel. The Gemara asks: What did he add? Certainly this cannot mean that Rabbi Elazar ben Perata added statements of his own to hallel. Abaye said: He added repetitions, i.e., he repeated other verses, from 鈥淚 will give thanks to You鈥 and onward. From that point on, he repeated each verse.

讚专砖 专讘 注讜讬专讗 讝讬诪谞讬谉 讗诪专 诇讬讛 诪砖诪讬讛 讚专讘 讗诪讬 讜讝讬诪谞讬谉 讗诪专 诇讬讛 诪砖诪讬讛 讚专讘 讗住讬 诪讗讬 讚讻转讬讘 讜讬讙讚诇 讛讬诇讚 讜讬讙诪诇 注转讬讚 讛拽讚讜砖 讘专讜讱 讛讜讗 诇注砖讜转 住注讜讚讛 诇爪讚讬拽讬诐 讘讬讜诐 砖讬讙诪诇 讞住讚讜 诇讝专注讜 砖诇 讬爪讞拽 诇讗讞专 砖讗讜讻诇讬谉 讜砖讜转讬谉 谞讜转谞讬谉 诇讜 诇讗讘专讛诐 讗讘讬谞讜 讻讜住 砖诇 讘专讻讛 诇讘专讱

In connection to its discussion of hallel, the Gemara cites a statement that Rav Avira taught. Sometimes he said this exposition citing Rav Ami, and sometimes he said it citing Rav Asi: What is the meaning of that which is written: 鈥淎nd the child grew and was weaned [vayiggamal], and Abraham made a great feast on the day that Isaac was weaned鈥 (Genesis 21:8)? In the future, the Holy One, Blessed be He, will prepare a feast for the righteous on the day that He extends [sheyigmol] His mercy to the descendants of Isaac. After they eat and drink, the celebrants will give Abraham our father a cup of blessing to recite the blessing, as he is the first of our forefathers.

讜讗讜诪专 诇讛谉 讗讬谞讬 诪讘专讱 砖讬爪讗 诪诪谞讬 讬砖诪注讗诇 讗讜诪专 诇讜 诇讬爪讞拽 讟讜诇 讜讘专讱 讗讜诪专 诇讛谉 讗讬谞讬 诪讘专讱 砖讬爪讗 诪诪谞讬 注砖讜 讗讜诪专 诇讜 诇讬注拽讘 讟讜诇 讜讘专讱 讗讜诪专 诇讛诐 讗讬谞讬 诪讘专讱 砖谞砖讗转讬 砖转讬 讗讞讬讜转 讘讞讬讬讛谉 砖注转讬讚讛 转讜专讛 诇讗讜住专谉 注诇讬

And Abraham will say to them: I will not recite the blessing, as I am blemished, for the wicked Ishmael came from me. Abraham will say to Isaac: Take the cup and recite the blessing. Isaac will say to them: I will not recite the blessing, as the wicked Esau came from me. Isaac will say to Jacob: Take the cup and recite the blessing. Jacob will say to them: I will not recite the blessing, as I married two sisters, Rachel and Leah, in their lifetimes, and in the future the Torah forbade them to me. Although at the time it was not prohibited to wed two sisters, this practice would eventually be considered a serious transgression.

讗讜诪专 诇讜 诇诪砖讛 讟讜诇 讜讘专讱 讗讜诪专 诇讛诐 讗讬谞讬 诪讘专讱 砖诇讗 讝讻讬转讬 诇讬讻谞住 诇讗专抓 讬砖专讗诇 诇讗 讘讞讬讬 讜诇讗 讘诪讜转讬 讗讜诪专 诇讜 诇讬讛讜砖注 讟讜诇 讜讘专讱 讗讜诪专 诇讛谉 讗讬谞讬 诪讘专讱 砖诇讗 讝讻讬转讬 诇讘谉 讚讻转讬讘 讬讛讜砖注 讘谉 谞讜谉 谞讜谉 讘谞讜 讬讛讜砖注 讘谞讜

Jacob will say to Moses: Take the cup and recite the blessing. Moses will say to them: I will not recite the blessing, as I did not merit to enter Eretz Yisrael, neither in my life nor in my death. Moses will say to Joshua: Take the cup and recite the blessing. Joshua will say to them: I will not recite the blessing, as I did not merit to have a son. The proof for this is that it is written: 鈥淛oshua the son of Nun鈥 (Numbers 14:6), and in the genealogical list of Ephraim it states: 鈥淣un his son, Joshua his son鈥 (I Chronicles 7:27). Since the verse does not mention any children of Joshua, evidently he had no sons.

讗讜诪专 诇讜 诇讚讜讚 讟讜诇 讜讘专讱 讗讜诪专 诇讛谉 讗谞讬 讗讘专讱 讜诇讬 谞讗讛 诇讘专讱 砖谞讗诪专 讻讜住 讬砖讜注讜转 讗砖讗 讜讘砖诐 讛壮 讗拽专讗:

Joshua will say to David: Take the cup and recite the blessing. David will say to them: I will recite the blessing, and it is fitting for me to recite the blessing, as it is stated: 鈥淚 will lift up the cup of salvation, and I will call upon the name of the Lord鈥 (Psalms 116:13).

诪转谞讬壮 讗讬谉 诪驻讟讬专讬谉 讗讞专 讛驻住讞 讗驻讬拽讜诪谉:

MISHNA: One does not conclude after the Paschal lamb with an afikoman.

讙诪壮 诪讗讬 讗驻讬拽讜诪谉 讗诪专 专讘 砖诇讗 讬注拽专讜 诪讞讘讜专讛 诇讞讘讜专讛

GEMARA: The Gemara asks: What is the meaning of afikoman? Rav said: It means that a member of a group that ate the Paschal lamb together should not leave that group to join another group. One who joined one group for the Paschal lamb may not leave and take food with him. According to this interpretation, afikoman is derived from the phrase afiku mani, take out the vessels. The reason for this prohibition is that people might remove the Paschal lamb to another location after they had begun to eat it elsewhere. This is prohibited, as the Paschal lamb must be eaten in a single location by one group.

讜砖诪讜讗诇 讗诪专 讻讙讜谉 讗讜专讚讬诇讗讬 诇讬 讜讙讜讝诇讬讬讗 诇讗讘讗 讜专讘 讞谞讬谞讗 讘专 砖讬诇讗 讜专讘讬 讬讜讞谞谉 (讗诪专) 讻讙讜谉 转诪专讬诐 拽诇讬讜转 讜讗讙讜讝讬诐 转谞讬讗 讻讜讜转讬讛 讚专讘讬 讬讜讞谞谉 讗讬谉 诪驻讟讬专讬谉 讗讞专 讛驻住讞 讻讙讜谉 转诪专讬诐 拽诇讬讜转 讜讗讙讜讝讬诐

And Shmuel said: It means that one may not eat dessert after the meal, like mushrooms [urdila鈥檈i] for me, and chicks for Abba, Rav. It was customary for them to eat delicacies after the meal. And Rav 岣nina bar Sheila and Rabbi Yo岣nan say: Afikoman refers to foods such as dates, roasted grains, and nuts, which are eaten during the meal. It was taught in a baraita in accordance with the opinion of Rabbi Yo岣nan: One does not conclude by eating after the Paschal lamb foods such as dates, roasted grains, and nuts.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讗讬谉 诪驻讟讬专讬谉 讗讞专 诪爪讛 讗驻讬拽讜诪谉 转谞谉 讗讬谉 诪驻讟讬专讬谉 讗讞专 讛驻住讞 讗驻讬拽讜诪谉 讗讞专 讛驻住讞 讛讜讗 讚诇讗 讗讘诇 诇讗讞专 诪爪讛 诪驻讟讬专讬谉

Rav Yehuda said that Shmuel said an additional halakha: Nowadays, when we have no Paschal lamb, one does not conclude after matza with an afikoman. The Gemara asks: We learned in the mishna that one does not conclude after the Paschal lamb with an afikoman. The Gemara infers from the mishna: It is after the Paschal lamb that one may not conclude with an afikoman; however, after matza one may conclude with an afikoman. This statement of the mishna apparently contradicts Shmuel鈥檚 ruling.

诇讗 诪讬讘注讬讗 拽讗诪专 诇讗 诪讬讘注讬讗 讗讞专 诪爪讛 讚诇讗 谞驻讬砖 讟注诪讬讬讛讜 讗讘诇 诇讗讞专 讛驻住讞 讚谞驻讬砖 讟注诪讬讛 讜诇讗 诪爪讬 注讘讜专讬讛 诇讬转 诇谉 讘讛 拽诪砖诪注 诇谉

The Gemara rejects this contention: That is an incorrect inference, as the mishna is stated in the style of: Needless to say. The mishna should be understood as follows: Needless to say that one may not conclude with an afikoman after eating matza, as the taste of matza is slight. If one eats anything else afterward, the taste of the matza will dissipate. However, after the Paschal lamb, which has a strong taste that is not easily removed, one might think that we have no problem with it. Therefore, the mishna teaches us that it is prohibited to conclude with an afikoman after the Paschal lamb as well.

谞讬诪讗 诪住讬讬注 诇讬讛 讛住讜驻讙谞讬谉 讜讛讚讜讘砖谞讬谉 讜讛讗讬住拽专讬讟讬谉 讗讚诐 诪诪诇讗 讻专讬住讜 诪讛谉 讜讘诇讘讚 砖讬讗讻诇 讻讝讬转 诪爪讛 讘讗讞专讜谞讛 讘讗讞专讜谞讛 讗讬谉

The Gemara proposes: Let us say that the Tosefta supports Shmuel鈥檚 ruling: With regard to unleavened sponge cakes, cakes fried in oil and honey, and honey cakes, a person may fill his stomach with them on Passover night, provided that he eats an olive-bulk of matza after all that food. The Gemara infers from here that if he eats the matza after those cakes, yes, this is acceptable, as the matza is eaten last.

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