Pesachim 10

Chapter 10

א עַרְבֵי פְסָחִים סָמוּךְ לַמִּנְחָה, לֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשָׁךְ. וַאֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. וְלֹא יִפְחֲתוּ לוֹ מֵאַרְבַּע כּוֹסוֹת שֶׁל יַיִן, וַאֲפִלּוּ מִן הַתַּמְחוּי:

1 On Pesach eve before minchah [i.e., a little before minchah, about a half hour, in the beginning of the tenth hour. For the tamid is sacrificed at nine and a half hours, which is the time of the minchah, so that a half hour before minchah is at the beginning of the tenth hour], one may not eat until it gets dark, [so that he eat matzah "with appetite," for hiddur mitzvah ("the gracing of the mitzvah"). It goes without saying that he may not eat bread, for chametz is forbidden from six hours on. And (he may not eat) matzah, too, as stated in Yerushalmi: "Eating matzah on Pesach eve is like living with one's betrothed in the house of his in-laws." The intent is, rather, that he may not eat any food, that he not "fill his belly" with it.] And even a poor man in Israel may not eat (the Pesach feast) without reclining [at table on a bolster, in the manner of free men], and they [charity collectors, who provide for the poor] may not provide him with fewer than four cups of wine — even [one who is supported] by the tamchui (the community dole) [i.e., the poorest of the poor, viz. (Peah): "If one has enough for two meals, he may not take from the tamchui."]

ב מָזְגוּ לוֹ כוֹס רִאשׁוֹן, בֵּית שַׁמַּאי אוֹמְרִים, מְבָרֵךְ עַל הַיּוֹם, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיָּיִן. וּבֵית הִלֵּל אוֹמְרִים, מְבָרֵךְ עַל הַיַּיִן, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם:

2 They poured the first cup for him. Beth Shammai say: He first blesses over the day [the kiddush of the day] and then over the wine ["bori p'ri hagafen"]. For first comes the sanctification of the day, and then, the wine. And just as its entry precedes, so does its blessing.] And Beth Hillel say: First he blesses over the wine, and then he blesses over the day. [The same holds for one who makes kiddush on a loaf (instead of on wine). For it is the wine or the loaf that occasion the kiddush of the day, there being no kiddush in the absence of wine or loaf.]

ג הֵבִיאוּ לְפָנָיו, מְטַבֵּל בַּחֲזֶרֶת, עַד שֶׁמַּגִּיעַ לְפַרְפֶּרֶת הַפַּת. הֵבִיאוּ לְפָנָיו מַצָּה וַחֲזֶרֶת וַחֲרֹסֶת וּשְׁנֵי תַבְשִׁילִין, אַף עַל פִּי שֶׁאֵין חֲרֹסֶת מִצְוָה. רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אוֹמֵר, מִצְוָה. וּבַמִּקְדָּשׁ הָיוּ מְבִיאִים לְפָנָיו גּוּפוֹ שֶׁל פָּסַח:

3 They brought before him [greens, so that the child notice it and ask about it (for it was not the practice to bring greens before the meal)]. He dips the chazereth [Not necessarily chazereth, for this first dipping was with other greens; but if there were no other greens, he dips chazereth instead. "Dipping" here means "eating." (Since all of their eating was with dipping, eating was called "dipping") This dipping, however, was not in charoseth. (Its being stated afterwards: "They brought before him matzah, chazereth, and charoseth" indicates that the charoseth had not yet been brought)] until he comes to the eating of the loaf [i.e., the eating of the matzah. We are here apprised that no other eating intervenes between the eating of greens and the eating of matzah, that before he comes to that chazereth of mitzvah on which he blesses "al achilath maror," he first eats matzah, as it is written (Numbers 9:11): "With matzoth and merorim (biter herbs) shall they eat it" — first matzoth, then merorim.] They brought before him matzah, chazereth, charoseth [made from figs, hazel-nuts, pistachio nuts, and almonds and an assortment of fruits. They would place apples into it, pound it all in a mortar, mix it with vinegar, and place upon it spices, calamus reed, and cinnamon — long, thin strips, in remembrance of the straw (of Egypt). And it (the charoseth) must be thick, in remembrance of the lime (of Egypt)], and two dishes — even though charoseth is not a mitzvah [but a health-aid, to neutralize the acridity of the chazereth, which is "as sore as venom" to the body.] R. Eliezer b. Tzaddok says: It is a mitzvah [in remembrance of the apple (orchard) where they would give birth without travail, and in remembrance of the lime.] And in (the time of) the Temple, they would bring before him the Pesach (offering) itself.

ד מָזְגוּ לוֹ כוֹס שֵׁנִי, וְכָאן הַבֵּן שׁוֹאֵל אָבִיו, וְאִם אֵין דַּעַת בַּבֵּן, אָבִיו מְלַמְּדוֹ, מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת, שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה כֻלּוֹ מַצָּה. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, הַלַּיְלָה הַזֶּה מָרוֹר. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בָּשָׂר צָלִי, שָׁלוּק, וּמְבֻשָּׁל, הַלַּיְלָה הַזֶּה כֻלּוֹ צָלִי. שֶׁבְּכָל הַלֵּילוֹת אָנוּ מַטְבִּילִין פַּעַם אַחַת, הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים. וּלְפִי דַעְתּוֹ שֶׁל בֵּן, אָבִיו מְלַמְּדוֹ. מַתְחִיל בִּגְנוּת וּמְסַיֵּם בְּשֶׁבַח, וְדוֹרֵשׁ מֵאֲרַמִּי אוֹבֵד אָבִי, עַד שֶׁיִּגְמֹר כֹּל הַפָּרָשָׁה כֻלָּהּ:

4 They poured the second cup for him. And here (kan) the son asks his father [In all of the texts it is not written "kan," but "ken," as in (Numbers 27:7): "Ken (Rightly) the daughters of Tzelafchad speak." That is, it is right that at the pouring of the second cup the son should ask:] "Why is this night different from all (other) nights? For on all nights, we eat chametz and matzah; this night, only matzah. For on all nights, we eat all greens; this night, maror. For on all nights we eat flesh roasted, boiled, and cooked; this night, only roasted." [The son would ask thus when the Temple was standing.] "For on all nights, we dip once; this night, twice." And according to the understanding of the son, his father teaches him. He begins with the obloquy ["From the beginning, our forefathers were idolators and we were slaves, etc."] and he ends with praise ["G d drew us close to His service and redeemed our fathers from Egypt."], and he expounds from "A wandering Aramean was my father" until he concludes the entire section.

ה רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר, כָּל שֶׁלֹּא אָמַר שְׁלֹשָׁה דְבָרִים אֵלּוּ בְּפֶסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלּוּ הֵן, פֶּסַח, מַצָּה, וּמָרוֹר. פֶּסַח, עַל שׁוּם שֶׁפָּסַח הַמָּקוֹם עַל בָּתֵּי אֲבוֹתֵינוּ בְמִצְרַיִם. מַצָּה, עַל שׁוּם שֶׁנִּגְאֲלוּ אֲבוֹתֵינוּ בְמִצְרַיִם. מָרוֹר, עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת חַיֵּי אֲבוֹתֵינוּ בְמִצְרָיִם. בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְאִלּוּ הוּא יָצָא מִמִּצְרַיִם, שֶׁנֶּאֱמַר (שמות יג), וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם. לְפִיכָךְ אֲנַחְנוּ חַיָּבִין לְהוֹדוֹת, לְהַלֵּל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, לְבָרֵךְ, לְעַלֵּה, וּלְקַלֵּס, לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִּסִּים הָאֵלּוּ, הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת, מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה. וְנֹאמַר לְפָנָיו, הַלְלוּיָהּ:

5 R. Gamliel was wont to say: Whoever does not say these three things on Pesach [i.e., whoever does not give the reasons for these three things] has not fulfilled his obligation: Pesach, matzah, and maror. Pesach — because the L rd "passed over" (pasach) the houses of our forefathers in Egypt. Matzah — because our forefathers were redeemed from Egypt. Maror — because the Egyptians embittered (mareru) the lives of our forefathers in Egypt. In every generation one must see himself as if he went forth from Egypt, viz. (Exodus 13:8): "And you shall tell your son on that day, saying: 'Because of this the L rd wrought for me when I went forth from Egypt.'" Therefore, we are obligated to thank, praise, extol, glorify, exalt, beatify, bless, upraise, and acclaim Him who wrought for our forefathers and for us all of these miracles. He delivered us from slavery to freedom, from sorrow to joy, from mourning to festivity, from pitch darkness to a great light, and from subjugation to redemption — and we shall say before Him "Hallelukah!"

ו עַד הֵיכָן הוּא אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, עַד אֵם הַבָּנִים שְׂמֵחָה. וּבֵית הִלֵּל אוֹמְרִים, עַד חַלָּמִישׁ לְמַעְיְנוֹ מָיִם. וְחוֹתֵם בִּגְאֻלָּה. רַבִּי טַרְפוֹן אוֹמֵר, אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, וְלֹא הָיָה חוֹתֵם. רַבִּי עֲקִיבָא אוֹמֵר, כֵּן ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ, וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים כוּ', עַד בָּרוּךְ אַתָּה ה' גָּאַל יִשְׂרָאֵל:

6 How far does he say? Beth Shammai say: Until (Psalms 113:9): "a joyous mother of sons." Beth Hillel say: Until (Ibid. 114:8): "…a flint into a fountain of waters," and he ends with redemption. [That is, he concludes the hagadah with the blessing of redemption.] R. Tarfon says: "…who redeemed us and redeemed our forefathers from Egypt," without a concluding blessing. R. Akiva says: "So may the L rd our G d and the G d of our fathers bring us to other holidays and festivals that are approaching us, for peace — rejoicing in the building of Your city and regaling in Your service; and we shall eat there of the sacrifices and of the Pesachim — Blessed are You, O L rd, who redeemed Israel." [The first tanna did not explain the nature of the blessing, and R. Tarfon and R. Akiva come to explain it. R. Tarfon says that he opens with "Blessed" and does not close with "Blessed," as in the blessing over fruits and over mitzvoth, it all being one thanksgiving. And according to R. Akiva, he (also) closes with "Blessed," for he adds to it words of ingratiation and imploration, viz.: "So may He bring us, etc." The halachah is in accordance with R. Akiva.]

ז מָזְגוּ לוֹ כוֹס שְׁלִישִׁי, מְבָרֵךְ עַל מְזוֹנוֹ. רְבִיעִי, גּוֹמֵר עָלָיו אֶת הַהַלֵּל, וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר. בֵּין הַכּוֹסוֹת הַלָּלוּ, אִם רוֹצֶה לִשְׁתּוֹת, יִשְׁתֶּה. בֵּין שְׁלִישִׁי לָרְבִיעִי, לֹא יִשְׁתֶּה:

7 They poured the third cup for him. He recites grace. The fourth cup. He concludes the Hallel over it and he recites "the blessing of the song." [Some say that this is "Nishmath kol chai"; others, that it is "Yehallelucha Hashem kol ma'asecha." The custom is to say both.] Between these cups (the first two and the last two), if he wishes to drink, he may. Between the third and fourth, he may not drink, [lest he become inebriated and be unable to conclude the Hallel. And if one would ask: Might he not already be inebriated, having drunk his fill in the midst of the meal? (The answer:) Wine in the midst of the meal does not inebriate; wine after the meal does.]

ח וְאֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן. יָשְׁנוּ מִקְצָתָן, יֹאכְלוּ. כֻּלָּן, לֹא יֹאכֵלוּ. רַבִּי יוֹסֵי אוֹמֵר, נִתְנַמְנְמוּ, יֹאכְלוּ. נִרְדְּמוּ, לֹא יֹאכֵלוּ:

8 Ve'en maftirin after the Pesach afikoman. [I have heard this ("maftirin") explained as in (Psalms 22:8): "Yaftiru besafa" ("They open and say"). My rabbis understood it in the sense of "haniftar mechavero" (taking leave of one's friend), i.e., when one "takes leave" of the meal, it should not be concluded by saying "Afikoman" (acronymic for) "Afiku manaichu" ("Take out your utensils"), i.e., "Take your utensils from here and let us go and eat elsewhere." One may not do this in order to eat loaf (i.e., matzah) or anything else — a decree lest one come to eat of the Pesach in two places. But to eat other things in one's original place is permitted, so long as he does not leave his company to eat them with a different company. And there is a view in the gemara according to which "afikoman" is understood as "Afiku minei metika" ("Bring out kinds of sweets"). After eating the Pesach they are not to "take leave" of the meal by partaking of sweets and fruits, which they were wont to eat as dessert. (They are not permitted to do so) even in their place, so that the taste of the Pesach not leave their mouths. This is the essential interpretation. And just as "ein maftirin after the Pesach afikoman," so "ein maftirin after matzah afikoman." That is, when there is no Pesach, one must eat an olive-size of matzah at the end. And after that matzah, one may not take leave of it with the eating of something else.] If some of them slept, they may resume eating; if all of them slept, they may not resume eating. [If they began eating their Pesach, and all of them fell asleep, they may not resume eating (when they awake), the impression thereby being given of eating in two places. For their sleeping interrupts their intent to continue eating, so that it (eating when they awake) is like eating in two places. This is just a stringency (of observance and not the essential halachah). The same holds for matzah at this time.] R. Yossi says: If they slumbered, they may eat; if they fell asleep, they may not eat. [This refers to the first tanna's statement: "If some of them slept, they may resume eating." R. Yossi comes to tell us that this is so only if they slumbered but did not actually fall asleep. But if some of them fell asleep, they (those who fell asleep) may not resume eating when they awake. The halachah is in accordance with R. Yossi.]

ט הַפֶּסַח אַחַר חֲצוֹת, מְטַמֵּא אֶת הַיָּדָיִם. הַפִּגּוּל וְהַנּוֹתָר, מְטַמְּאִין אֶת הַיָּדָיִם. בֵּרַךְ בִּרְכַּת הַפֶּסַח פָּטַר אֶת שֶׁל זֶבַח. בֵּרַךְ אֶת שֶׁל זֶבַח, לֹא פָטַר אֶת שֶׁל פֶּסַח, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, לֹא זוֹ פוֹטֶרֶת זוֹ, וְלֹא זוֹ פוֹטֶרֶת זוֹ:

9 The Pesach, after midnight, renders one's hands unclean. [For it is nothar from midnight on. And the rabbis decreed that nothar render one's hands unclean so that they not be lax in eating it. And whence is it derived that the Pesach is nothar after midnight? For it is written (Exodus 12:8): "And they shall eat the flesh on this night," and (Ibid. 12): "And I shall pass through the land of Egypt on this night." Just as there (12), until midnight; here (8) too, until midnight.] Pigul and nothar render one's hands unclean. If he made the blessing for the Pesach ["…who sanctified us with His commandments and commanded us to eat the Pesach"], he exempts the sacrifice. If he made the blessing for the sacrifice ["…who sanctified us with His commandments and commanded us to eat the sacrifice"], he exempts the Pesach. [The "sacrifice" here is the festival offering (chagigah) of the fourteenth of Nissan.] These are the words of R. Yishmael. R. Akiva says: This does not exempt that and that does not exempt this. [The halachah is in accordance with R. Akiva.]

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