פסחים דף קטו

מתקיף לה רב חסדא: לאחר שמילא כריסו הימנו חוזר ומברך עליה? אלא אמר רב חסדא: מעיקרא מברך עליה ״בורא פרי האדמה״ ו״על אכילת מרור״ ואכיל,

Rav Ḥisda 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 Ḥisda 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.

ולבסוף אכיל אכילת חסא בלא ברכה.

בסוריא עבדי כרב הונא, ורב ששת בריה דרב יהושע עביד כרב חסדא. והלכתא כוותיה דרב חסדא. רב אחא בריה דרבא מהדר אשאר ירקות לאפוקי נפשיה מפלוגתא.

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 Ḥisda. The Gemara summarizes: And the halakha is in accordance with the opinion of Rav Ḥisda. The Gemara relates that Rav Aḥa, 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.

אמר רבינא: אמר לי רב משרשיא בריה דרב נתן, הכי אמר הלל משמיה דגמרא: לא ניכרוך איניש מצה ומרור בהדי הדדי וניכול,

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.

משום דסבירא לן מצה בזמן הזה דאורייתא, ומרור דרבנן, ואתי מרור דרבנן ומבטיל ליה למצה דאורייתא.

ואפילו למאן דאמר: מצות אין מבטלות זו את זו, הני מילי דאורייתא בדאורייתא או דרבנן בדרבנן, אבל דאורייתא ודרבנן — אתי דרבנן ומבטיל ליה לדאורייתא.

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.

מאן תנא דשמעת ליה מצות אין מבטלות זו את זו? הלל היא. דתניא, אמרו עליו על הלל שהיה כורכן בבת אחת ואוכלן, שנאמר: ״על מצות ומרורים יאכלוהו״.

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: “They shall eat it with matzot and bitter herbs” (Numbers 9:11), which indicates that these two foods should be consumed together.

אמר רבי יוחנן: חולקין עליו חביריו על הלל. דתניא: יכול יהא כורכן בבת אחת ואוכלן כדרך שהלל אוכלן, תלמוד לומר: ״על מצות ומרורים יאכלוהו״,

Rabbi Yoḥanan said: Hillel’s 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: “They shall eat it with matzot and bitter herbs,” 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’s opinion is not rejected entirely, but that one fulfills his obligation even if he eats the items without combining them.

אפילו זה בפני עצמו וזה בפני עצמו. מתקיף לה רב אשי: אי הכי, מאי אפילו?

אלא אמר רב אשי, האי תנא הכי קתני: יכול לא יצא בהו ידי חובתו אלא אם כן כורכן בבת אחת ואוכלן כדרך שהלל אוכלן — תלמוד לומר:

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: “They shall eat it with matzot and bitter herbs,” i.e., one fulfills his obligation even if he eats the matza by itself and the bitter herbs by themselves.

״על מצות ומרורים יאכלוהו״ — אפילו זה בפני עצמו וזה בפני עצמו.

השתא דלא איתמר הלכתא לא כהלל ולא כרבנן, מברך ״על אכילת מצה״ ואכיל, והדר מברך ״על אכילת מרור״ ואכיל, והדר אכיל מצה וחסא בהדי הדדי בלא

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.

ברכה זכר למקדש, כהלל.

אמר רבי אלעזר אמר רב אושעיא: כל שטיבולו במשקה — צריך נטילת ידים. אמר רב פפא: שמע מינה, האי חסא

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’s 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,

צריך לשקועיה בחרוסת, משום קפא. דאי סלקא דעתך לא צריך לשקועיה — נטילת ידים למה לי? הא לא נגע! ודילמא לעולם אימא לך: לא צריך לשקועיה,

one must submerge it in the ḥaroset, 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 ḥaroset, 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 ḥaroset and the poison dies. The poison is nullified from the smell of the ḥaroset. 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’s hands to avoid the possible transfer of ritual impurity.

וקפא מריחא מיית. אלא למה לי נטילת ידים — דילמא משקעו ליה.

ואמר רב פפא: לא נישהי איניש מרור בחרוסת, דילמא אגב חלייה דתבלין מבטיל ליה למרוריה, ובעינן טעם מרור, וליכא. אדבריה רב חסדא לרבנא עוקבא, ודרש:

And Rav Pappa said: A person should not leave bitter herbs in the ḥaroset for a lengthy period of time, lest the sweetness of the spices in the ḥaroset nullify its bitterness. And the bitter herbs require a bitter taste, and they are not bitter when marinated in ḥaroset. The Gemara reports: Rav Ḥisda 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.

נטל ידיו בטיבול ראשון — נוטל ידיו בטיבול שני.

אמרוה רבנן קמיה דרב פפא: הא בעלמא איתמר. דאי סלקא דעתך הכא איתמר, למה לי נטילת ידים תרי זימני? הא משא ליה ידיה חדא זימנא!

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.

אמר להו רב פפא: אדרבה, הכא איתמר. דאי סלקא דעתך בעלמא איתמר, למה לי תרי טיבולי?

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.

אלא מאי, הכא איתמר? נטילת ידים תרי זימני למה לי? הא משא ליה ידיה חדא זימנא! אמרי: כיון דבעי למימר אגדתא והלילא, דילמא אסוחי אסחיה לדעתיה ונגע.

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.

אמר רבא: בלע מצה — יצא, בלע מרור — לא יצא. בלע מצה ומרור, ידי מצה — יצא, ידי מרור — לא יצא.

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’s mouth. This is not considered eating.

כרכן בסיב ובלען — אף ידי מצה נמי לא יצא.

אמר רב שימי בר אשי: מצה לפני כל אחד ואחד, מרור לפני כל אחד ואחד, וחרוסת לפני כל אחד ואחד.

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 ḥaroset 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.

ואין עוקרין את השלחן אלא לפני מי שאומר הגדה.

רב הונא אומר: כולהו נמי לפני מי שאומר הגדה. והלכתא כרב הונא.

Rav Huna says: All of the aforementioned foods, i.e., matza, bitter herbs, and ḥaroset, 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.

למה עוקרין את השולחן? אמרי דבי רבי ינאי: כדי שיכירו תינוקות וישאלו. אביי הוה יתיב קמיה דרבה, חזא דקא מדלי תכא מקמיה, אמר להו: עדיין לא קא אכלינן,

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.

אתו קא מעקרי תכא מיקמן?! אמר ליה רבה: פטרתן מלומר ״מה נשתנה״.

אמר שמואל: ״לחם עוני״ כתיב — לחם שעונין עליו דברים. תניא נמי הכי: ״לחם עוני״ — לחם שעונין עליו דברים הרבה. דבר אחר: ״לחם עוני״ — ״עני״ כתיב,

Shmuel said that the phrase: “The bread of affliction [leḥem oni]” (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: Leḥem oni is bread over which one answers many matters. Alternatively, in the verse, “leḥem oni” 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,

מה עני שדרכו בפרוסה,