POINT BY POINT SUMMARY
by Rabbi Ephraim Becker
Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous dafPesachim 115
1) THE FIRST VEGETABLE (cont'd)
(a) Question: How can one make a Berachah if he has already eaten it?
2) MITZVOS BEING MEVATEL ONE ANOTHER
(b) Answer [R. Chisda]: Rather, he makes both Berachos over the first
dip of Maror, and then eats the second without a Berachah.
(c) In Suria they conducted themselves according to R. Huna, while R.
Sheshes conducted himself like R. Chisda.
(d) The Halachah follows R. Chisda.
(e) R. Acha b. Rava would be careful to eat a different vegetable for
the first dipping in order to avoid the dispute.
(a) Hillel, the Amora, taught, based on a tradition, that the Matzah
and Maror should not be sandwiched together.
3) NETILAS YADAYIM FOR DIPPED FOODS
1. When one joins an obligation with another of a lesser level,
the lesser obligation nullifies the greater one.
(b) Even those of the opinion that Mitzvos do not nullify one another
would concede the point when one is d'Oreisa and one d'Rabanan.
2. Hillel is of the opinion that nowadays Matzah is d'Oreisa
while Maror is d'Rabanan.
(c) The author of the opinion that Mitzvos *do not* nullify one another
is the Tana, Hillel.
1. Hillel taught that Matzah and Maror are to be eaten together,
based on the Pasuk.
2. R. Yochanan points to another Tana arguing with Hillel, citing
the same Pasuk to allow them even to be eaten separately.
3. Question: But if the Tana maintains that Mitzvos nullify each
other, then there is no possibility of eating them together!?
4. Answer: Rather, the Tana allows one to be Yotzei even if he
did not eat them together (but does not argue with Hillel).
5. In the absence of a clear ruling in the above, we conduct
ourselves as is our custom today, Zecher l'Mikdash k'Hillel.
(a) Anything dipped in a liquid requires Netilas Yadayim.
4) SWALLOWING WITHOUT CHEWING
(b) The Maror (before which we wash) must require *immersion* in
Charoses (to deal with the Kafa).
(c) Perhaps it need only be dipped, and the washing is only *lest* one
(d) One must take care not to leave the Maror immersed in Charoses lest
it lose its bitterness.
(e) R. Chisda taught that one who has washed for the first dipping must
do so again for the second dipping.
(f) Question: R. Chisda must have meant during the year, since on the
Seder night the person is quite aware of the second dipping and a
repeat washing would be unnecessary!?
(g) Answer: R. Papa responded that R. Chisda, by referring to *two*
dippings must have intended the Seder night!
(h) Question: Then why does he need to wash twice?
(i) Answer: Since the Hagadah and Hallel intervene, there may have been
(a) [Rava] One is Yotzei if he swallowed the Matzah, but not if he
swallowed the Maror.
5) THE PLACE SETTINGS
(b) If the Matzah or Maror were encapsulated, one is not Yotzei.
(a) [R. Simi b. Ashi] Matzah is placed before each person, as well as
Maror and Charoses.
6) LECHEM ONI
(b) The table is only removed from before the one saying Hagadah.
(c) [R. Huna] All may rely on the one who is saying the Hagadah, and
such is the Halachah.
(d) Question: Why do we take the table away from the one saying the
(e) Answer: So that the children might be prompted to ask.
(f) To illustrate, when Abaye asked (his foster-father,) Rabah, why the
table was being removed, the latter indicated that Abaye had thus
exempted them from Mah Nishtanah.
(a) [Shmuel] Matzah is called Lechem Oni since matters are responded
over it, as indicated by the Bereisa
(b) Alternately, Oni alludes to Ani, a broken bread reminiscent of a
(c) A poor person stokes the oven while his wife quickly bakes in it.