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 116
(a) Question: If the Charoses is not a Mitzvah, then why is it
2) MISHNAH: THE SECOND CUP
(b) Answer: Because of Kafa.
1. The cures for various types of Kafa are listed.
(c) Question: What is the Mitzvah of Charoses?
2. While awaiting the cure, a formula is said.
(d) Answer #1: To recall the Tapuach.
(e) Answer #2: To recall the mortar.
(f) [Abaye] To accommodate the above two positions, one must make the
Charoses moist (like the Tapuach) and thick (like the mortar).
(g) The merchants of Yerushalayim would also refer to the Charoses as
(a) The second cup is poured and the child asks.
3) THE QUESTIONS
(b) If the child is unable to ask, the father teaches him.
(c) The four questions point out the discrepancies regarding Matzah,
Maror, Roasted Meat, and Dipping.
(d) The father teaches his son according to the son's ability to
(e) We being the story with something negative, and we lead up to
(f) The text upon which the Hagadah is to be based is the Vidui in
Devarim 26:5 and onward.
(a) The Bereisa teaches that if his son is wise (enough), the son
asks; if not, his wife asks; if not, he asks himself; even two
scholars ask one another.
(b) Question: The question regarding dipping implies a daily
obligation to dip!?
(c) Answer: The correct wording of the question is, "we are
ordinarily not obligated to dip at all, and tonight we [must] dip
(d) Question: But there is no obligation to dip, even on this night!?
(e) Answer: The wording leaves out reference to obligation,
"Ordinarily we do not dip even once, tonight we dip twice."
(f) Question: What is the negative thing with which we begin?
(g) Answer [Rav]: We were originally idolaters...
(h) Answer [Shmuel]: We were slaves to Pharaoh...
1. R. Nachman asked his slave, Daru, what obligation would
devolve on a slave whose master freed him with great wealth.
2. Daru responded that the slave would be obligated to give
praise and thanks to his master.
3. R. Nachman indicated that they had thus fulfilled their
obligation regarding asking, and commenced with "We were
4) MISHNAH: THE NUSACH OF THE HAGADAH
(a) Anyone who did not say Pesach, Matzah, Maror...
5) SPECIFIC PROCEDURES OF THE SEDER
(b) In each generation...
(c) Therefore are we obligated to thank and praise...
(d) We say a new Hallel...
1. Question: How much of Hallel should we say?
(e) The conclusion is [a Berachah of] redemption.
2. Answer [Beis Shamai]: until "Em HaBanim Semeicah."
3. Answer [Beis Hillel]: until "Chalamish l'Mayino Mayim."
1. R. Tarfon would not close the redemption with the formula of
2. R. Akiva would continue until the Berachah.
(a) [Rava] The person must say, "And He took us out from there..."
(b) [Rava] When he gets to "Matzah" he must raise the Matzah, as with
(c) Not so the meat when he says "Pesach," and this may appear as
eating Kodeshim outside of the Mikdash, G-d forbid.
(d) [R. Acha b. Yakov] A person without sight is exempt from Hagadah.
1. We compare the word "Zeh" here with the same word used by
Ben Sorer Umoreh.
(e) Question: But we find that R. Yosef and R. Sheshes (both of whom
were without sight) were even Motze *others* in *their* Chiyuv!?
2. There it excludes a person without sight.
(f) Answer: They both hold that Matzah (and, by extension, Hagadah)
is d'Rabanan nowadays.
(g) Question: But we know that R. Acha b. Yakov holds that Matzah is
*d'Rabanan* (and the sightless person is still exempt)!?
(h) Answer: He holds that rabbinic enactments were instituted as
(i) Question: Then how could R. Yosef and R. Sheshes have been Motze
others in their Chiyuv?!
(j) Answer: They disagree entirely with the source of R. Acha.
1. By Ben Sorer the word "Zeh" is superfluous.
2. Here, however, it is needed.