meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Seder Moed/Pesachim/English/Sefaria Community Translation.txt"}
text: Pesachim
  פסחים
  Sefaria Community Translation
  
  
  Pesachim
  
  
  
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  1 At "Or" (lit. Light) on the fourteenth one checks for Chametz (unleavened product) by the light of a candle.  2  Any place where Chametz is not brought into does not require checking.  And what about what was said about (checking) two rows in a cellar? (This is a case of) a place where Chametz is brought into.  Beit Shamai say the two upermost rows of the wine cellar (require checking).  Beit Hillel say the two outermost rows (require checking).
  What does it mean "light"?  Rav Huna says ... "Morning" and Rav Yehudah says "Night"   You might of thought that the one (Rav Huna) who says morning means "morning" itself and the one (Rav Yehudah) who says night means "night" itself.  [We raise a] challenge [on this] 
  ... [Gemara:] What is the meaning of אור? ... (Beraishit 44:3) "The morning lightened, and the people were sent off". Therefore, "light" is of the morning 
  
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  There were two disciples sitting before Hillel, of whom one was R. Jochanan b. Zakai. According to others, these disciples were sitting before Rabbi, and one of them was R. Jochanan. One said [while studying a Mishnah]: "Why must the grapes be cut according to the rules of levital cleanliness, while olives may be gathered even according to the rules of levitical defilement?" The other pupil said: "Why must the grapes be cut under the rules of levitical cleanliness, while the gathering of olives need not be made under the rules of levitical cleanliness?" "I am sure," remarked their teacher, "that this one [who used becoming words] will become a judge in Israel." It is said that before many days had elapsed he became a judge in Israel.  There were three priests [discussing the portions of their priestly gifts]; one said: "Mine was as large as a bean." To this the other responded: "Mine, was as large as an olive." The third one said: "Mine was as large as the tail of a lizard." In consequence of that unfit expression, the last was examined as to his fitness to serve upon the altar and they found in him a blemish of descent. Have we not been taught [in a Mishnah] ''No family records are searched beyond the altar"? [for he was certainly examined before he began serving upon it; hence how was this examination possible?] Do not say a "blemish of descent," but say [they found in him] "obscenity which made him unworthy of the priesthood." And if you please, you may say this instance differs, because he harmed himself by causing the investigation]. There was a gentile that used to go up and eat the Passover sacrifices in Jerusalem. He said: It is written, no stranger [i.e. gentile] should eat from it; no uncircumcised person shall eat from it, but I eat of the very best. R. Judah b. Bathyra said to him: Did they give you a piece from the fatty tail? No, he replied. When you go there tell them to give you some of the tail. When he went up he said to them, Give me from the fatty tail. They said to him: The fatty tail is sacrificed on the altar.  They said to him: Who told you to do this? He said: R. Judah b. Bathyra. They said: What's going on? They did a background check and discovered that he was a gentile and killed him. Then they sent a message to R. Judah b. Bathyra: Peace be with you, R. Judah b. Bathyra, for you are in Netzivin but your net is spread in Jerusalem. When R. Cahana became ill, the Rabbis sent R. Joshua, the son of R. Ide, with instructions to visit him and find out what his condition was. When he came, he found R. Cahana dead. He tore his clothes, then turned them towards his back, and returned weeping. "Is he dead?" they asked him. "You say it, I do not say it," was his reply, adding also (Proverbs 10:18) “And he that spreadeth abroad an evil report is a fool.” (Fol. 4) 
  
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  They raised another dilemma before Rav Naḥman bar Yitzḥak: With regard to one who lets a house to another on the fourteenth of Nisan, is its presumptive status that it has been searched or is it not its presumptive status that it has been searched? The Gemara asks: What is the practical difference between these possibilities? Let him ask the owner of the house. The Gemara responds: The situation here is one where cannot ask the owner as the owner is not here. The dilemma is whether or not to impose upon the renter to search for the leaven. What is the halakha?
  
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   Said Rav Menasia bar Tachlipha in the name of Rav: This proves that there is no earlier or later in the Torah. 
  Said Rav Papa: This was only said regarding two matters, but for one matter what is earlier is earlier and what is later is later. 
  
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  Our Rabbis taught: one may not search either by the light of the sun or by the light of the moon, or by the light of a torch, save by the light of a lamp, because the light of a lamp is suitable for searching. And though there is no proof of the matter yet there is a hint of it, for it is said, 'seven days shall there be no leaven found [in your houses]'; and it is said, 'and he searched, and began at the eldest, [etc.]'; and it is said, 'and it shall come to pass at that time, that I will search Jerusalem with lamps'; and it is said, 'The soul of a person is the lamp of the Lord, searching all the innermost parts of the belly'. 
  
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  This light of the sun, where is it meant? Shall we say, in a courtyard, — but Raba said: A courtyard does not require searching, because birds frequent it. While if in a hall, but Raba said: A hall is searched by its own light? — This is meant only in respect of a skylight in a room. But [then] what part of it? If [that which is] opposite the skylight, then it is the same as a hall? — Rather, it means [the part of the room] at the sides. And not [by the light of] a torch? Surely Raba said, What is the meaning of the verse, "And his brightness was as the light; he had rays coming forth from his hand: and there was hiding of his power?" To what are the righteous comparable in the presence of the Shechinah? To a lamp in the presence of a torch. And Raba also said: [To use] a torch for havdalah is the most preferable [way of performing this] duty? — Said R. Nahman b. Isaac: The one can be brought into holes and chinks [in the wall], whereas the other cannot be brought into holes and chinks. R. Zebid said: The one [throws] its light forward, whereas the other [throws] its light behind. R. Papa said: Here [with a torch] one is afraid, whereas there [with a lamp] one is not afraid. Rabina said: The light of the one is steady, whereas that of the other is fitful.
  
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  ...Every moment that one is allowed to eat hametz, he is allowed to feed his domesticated animal, wild animal, and birds; and he could sell the hametz to a gentile, and he is allowed to derive benefit. When the time elapses, he is forbidden to derive benefit and he could not ignite his oven or stove with the hametz.
  
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  ...And one is allowed to derive benefit: ...It is simple ...No, it is necessary - that the hametz is cinged before its time ...And it comes to teach us like the opinion of Rava that Rava says It was cinged before the time, one could derive benefit even after its time.
  
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   We fulfill [our obligation] with all [things] that have the taste of <i>marror</i>; we do not fulfill [our obligation] with all [things] that do not have the taste of <i>marror</i>.
  
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  Gemara: The Rabbis taught - three things are said about Babylonian kutah it confounds the heart, blinds the eyes, and weakens the body
  it confounds the heart because of the milk whey, it blinds the eyes because of the salt, and it weakens the body because of the mouldy barley flour
  
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  (starts on 46a) Mishnah  : This isn't the hametz that we were warned about it "do not see it" and "do not find it"[in your houses] Rather, separate it and set it aside until after Yom Tov.  If it chametzes, so be it.  (the prohibitions of chametz only applies if the chametz is yours or you are safeguarding it.  Once the challah is set aside for the kohanim, it belongs to the kohanim and we aren’t liable on it.)
  Gemarah : Shall we say that they differed with regards to טובת הנאה? Rabbi Eleizer - reasoned tovat hannah is money and Rabbi Yehoshuah reasoned  tovat hannah is not money 
  No.  they both agree that tovat hanah is not money.  Here they are disagreeing about the principle of הואיל Rabbi Elizar reasons  Rabbi Yehoshua reasons We don't use the principle of הואיל
  It was stated with regards to one who bakes on Yom Tov for Chol.  Rav Hisda stated He receives lashes.  Rabba says  he does not receive lashes
  Rav Hisda says  he receive lashes (text repeats this line a second time).  Rabbah - Didn’t we sayy “הואיל”  and since visitors might come to him (and eat what he cooked on Yom Tov) it is proper for him to cook (and he shouldn’t receive lashes?) Rabbah says  He does not recieve lashes because we use this principle of הואיל
  Rabbah says to Rav Hisda According to your opinion, that you said we are not using this principle of הואיל, how do we bake on Yom Tov for the needs of Shabbat? He (Rav Hisda) said we use a eruv tavshlin.
  (Rabba) Because of a eruv tavshilin we permit something that was forbidden d’orittah!?! He said (Rav Hisda to Rabba) It is in the Torah that the needs of Shabbat may be done on Yom Tov.  And it was our Rabbis that made the decree, because maybe someone will say that one can bake on yom tov even for Shabbat.   Because of that, the rabbis required a eruv tavishlin that has a siman (that you can cook on yom tov for shabbat.)
  Challenge (Rabba challenged Rav Hisda) [on yom tov] An animal that is close to death one should not shect him only if one can eat from it a roast as big as a olive’s worth on the same day (yom tov).   One is able to eat it even though he doesn’t need it for food?   This is reasonable with my opinion, since I hold by this principle of הואיל.    and if one one should want to eat, he is able to feed them.  Becaues of this he may schect.  However, according to your opinion that you said that we do not use the principle of הואיל why is he allowed to schect?
  He said (Rav Hisda to Rabba) because of the principle of a great loss of money. (Rabba) because of a financial loss we allow that which is forbidden by the Torah?!?
  He said (Rav Hisda to Rabba)     Yes!  Because of his impending great financial loss, he will resolve in his heart to eat an olive’s worth.  And it is not possible to eat an olive’s worth without schitah.
  He replied (Rabba to Rav Hisda) Shewbread (see Leviticus 24:5-9)
  
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  Our rabbis taught:  Let a man always sell everything that he has and marry the daughter of a talmid ḥakhamim.  For if he dies or is exiled – it is guaranteed that his children will be talmidei ḥakhamim.  And let him not marry the daughter of an am-ha’aretz. For if he dies or is exiled his children will be ammei-ha’aretz. 
  Our rabbis taught:  Let a man always sell everything that he has and marry the daughter of a talmid ḥakhamim and marry his daughter to a talmid ḥakhamim.  This is to be compared to the grapes of the vine with the grapes of the vine – something pleasant and accepted.  And let him not marry the daughter of an am-ha’aretz – this is to be compared to  the grapes of the vine with the berries of the thorn bush – an ugly thing... 
  
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  ...which is not accepted. 
  Our rabbis taught:  Let a man always sell everything that he has and marry the daughter of a talmid ḥakhamim.  If he did not find the daughter of a talmid ḥakhamim, let him marry the daughter of the great ones of the generation.  If he did not find a daughter of the great ones of the generation, let him marry the daughter of the heads of assemblies. If he did not find a daughter of the heads of assemblies, let him marry the daughter of one appointed over charity.  If he did not find the daughter of one appointed over charity, let him marry the daughter of a teacher of children.  But let him not marry the daughter of an am-ha’aretz, for they are abominations and their wives are reptiles and about their daughters it is said: Cursed is one who lies with any beast. (Deut 27:21). 
  It was taught: Rabbi says:  An am-ha’aretz is not permitted to eat meat. As it is said: This is the instruction (torah) [regarding] the beasts and the birds… (Lev 11:46). Anyone who studies Torah – is permitted to eat the flesh of beasts and birds, and anyone who does not study Torah – is prohibited from eating the flesh of beasts and birds. 
  R. Elazar said:  It is permitted to stab an am-ha’aretz on the Day of Atonement that falls on a Sabbath.  His students said to him:  Rabbi, say “to slaughter him.”  He said to them:  “[Slaughter] requires a blessing, while [stabbing] does not require a blessing.”
  R. Elazar said:  It is forbidden to be accompanied by an am-ha’aretz on the road. As it is written: For it is your life and the length of your days (Deut 30: 20) – he has no concern for his own life – is it not all the more so with regard to the life of his fellow?
  R. Samuel b. Naḥmani said in the name of R. Yoḥanan (mss. read "Yonatan"):  It is permitted to tear an am-ha’aretz like a fish. R. Samuel b. Yitzḥak said:  [This means] from his back.
  It was taught: Rabbi Akiva said:  When I was an am-ha’aretz I said:  Would that someone would give me a talmid ḥakhamim, so that I could bite him like an ass!  His students said to him:   Rabbi, say “like a dog”!  He said to them:  [An ass] bites and breaks bones, while [a dog] bites but does not break bones.
  It was taught: R. Meir says:  Anyone who marries his daughter to an am-ha’aretz, it is as if he binds her and places her before a lion.  Just as a lion tramples and eats and has no shame – so too an am-ha’aretz strikes and has intercourse and has no shame. 
  It was taught: R. Eliezer says:  If we did not need them for trade, they would kill us. (mss. read "we would kill them")
  R. Ḥiyya taught:  Anyone who studies Torah in the presence of an am-ha’aretz, it is as if he has intercourse with his betrothed in his presence. As it is said: Moses commanded us the Torah, the inheritance (morasha)… (Deut 33:4). Do not read “inheritance” (morasha) but rather “betrothed” (me’orasa). 
  Greater is the hatred with which the ammei-ha’aretz hate the talmidei ḥakhamim than the hatred with which the idolaters hate Israel, and their wives [hate the talmidei ḥakhamim] more than they do. [A Tanna] taught:  One who studied mishnah and then left – more than all of them. 
  Our rabbis taught:  Six things were said about ammei-ha’aretz.  Testimony is not transmitted to them, and testimony is not accepted from them, and the secret is not revealed to them, and they are not appointed as guardians over orphans, and they are not appointed as guardians over the charity fund, and one should not be accompanied by them on the road.  And some say:  Also his lost objects are not announced.
  And the first Tanna?  Sometimes they have excellent children who use their property, as it is said: He prepares it and a righteous man wears it (Job 27:17).
  
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   Yakov desired to reveal when would be the end of days to his sons
  
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  Our Rabbis taught:  Four cries did the Temple Court cry out. The first:  ‘Depart hence, ye children of Eli,’ for they defiled the Temple of the Lord.  And another cry: ‘Depart hence, Issachar of Kefar Barkai, who honors himself while desecrating the sacred sacrifices of Heaven’; for he used to wrap his hands with silks and perform the [sacrificial] service.
     
     What was the fate of Issachar of Kefar Barkai?  It was related: ... The king and queen were sitting: the king said,  ‘Goat's [flesh] is better,’ while the queen said,  ‘Lamb is better’.  Said they, ... Who shall decide? The High Priest, who offers up sacrifices every day.  So he came, 
  
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  [and] indicated with his hand, ‘If the goat were better, let it be offered for the daily sacrifice’.  Said the king,  ‘Since he had no fear of my royal person, let his right hand be cut off.’  But he gave a bribe [and] they cut off his left hand [instead].  Then the king heard [of it] and they cut off his right hand [too]. Said R. Joseph:  Praised be the Merciful One Who caused Issachar of Kefar Barkai to receive his deserts in this world. 
  
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  The rabbis taught: This halakhah was forgotten by Benei Beteira. One time the 14th of Nissan occurred on Shabbat and they did not know if the Korban Pesach overrides Shabbat or not. They said: Is there anyone here that knows if the Korban Pesach overrides Shabbat or not? They said to them: There is one person who just made aliyah from Bavel and Hillel the Babylonian is his name and he served two giant scholars of the generation Shemaya and Avtalion and he knows if Pesach overrides Shabbat or not. They sent for him and called to him.... They said to him: Do you know if the Korban Pesach overrides Shabbat or not? He said to htem? Is it just the korban Pesach alone each year that overrides Shabbat? Do we not have more than two hundred Pesachim each year that override Shabbat?
  they said to him: How do you know this? He said to them? It says (Numbers 28:2) "its season" and it says regarding the korban tamid "its season" Just as "its season" overrides Shabbat
   
    
      Rather leave it to the Israel, for if they are not prophets, they are the sons of prohets...
  
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  Mishnah: How do we roast the Pesach offering? We bring a spit of pomegranate-wood, and poke it through its mouth until its [lower] cavity, and place its innards and intestines inside it-- the word of Rabbi Yossi the Galilean. Rabbi Akiva says, "This is a form of boiling [which is prohibited for the Pesach]; rather, we hang the [innards] outside of it. We do not roast the Pesach neither on a [metal] spit, nor on a grill. Rabbi Tzadok said, "It happened with Rabban Gamliel, that he said to Tavi his slave, 'Go and roast the Pesach for us on the grill.'"
  Gemara: But let us bring (ie. what is the problem with) a metal spit? [It is] something that, if part of it is warm, all of it is warm, and [the inside] is roasted by way of the skewer.
  
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  Mishnah: If [the roasted lamb] touched the oven's ceramic [surface, that part of the meat] must be peeled off.  If its juices dripped onto the ceramic, and [dripped] back onto [the lamb, that part of the meat] must be taken off. If the dripping fell on [hot] fine flour, one should take [that part of the flour] in a handful [and burn it].
  If one anointed [basted] it with oil that was terumah [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household], and the company appointed to eat it [consists of] Kohanim [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple], they may eat it; but if it is of [common] Israelites; if it is raw, they must wash it off; if it is [already] roasted, one must peel off the outer [surface].  If one anointed [basted] it with oil that was ma'aser sheni [the second tithe of produce, which must be taken to Jerusalem and consumed there], its [value may not be charged] to the company in money, because we may not redeem ma'aser sheni in Jerusalem.
  Gemara: It's said - Hot into Hot, everyone says
  
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  it's forbidden. Cold into cold, everyone says it's permitted. Hot into cold, and cold into hot -  Rav says the top one determines and Shmuel says the bottom one determines.
  The Mishnah teaches If its juices dripped onto the ceramic, and [dripped] back onto [the lamb, that part of the meat] must be taken off.  You assume it refers to cold ceramic This works for Rav, who says the top one determines, for that reason you take the piece off, because the juice heated the ceramic and the ceramic then heated the juice.  When the juice goes back on the lamb, the lamb is cooked from the heat of the ceramic, and the Torah states "fire roasted" - and not roasted by something else
  But for Shmuel who says that the bottom one determines, since the ceramic is cold it will cool down the juice.  Why take a piece off? It's like Rav Yirmiah says in the name of Shmuel,  "[the Mishnah refers] to hot flour", here to  [the Mishnah refers] to hot ceramic.
  The Mishnah teaches If the dripping fell on [hot] fine flour, one should take [that part of the flour] in a handful [and burn it]. You assume it refers to cold flour This works for Rav, who says the top one determines, for that reason you take a handful out, because [the juice] heated the flour around it and then it heated itself, and the juice is cooked from the heat of the flour, and the Torah states "fire roasted" - and not roasted by something else.
  But for Shmuel who says that the bottom one determines, since the flour is cold it will cool down [the juice].  Why take a handful out? (it's sufficient to nullify its place) Rav Yirmiah says in the name of Shmuel,  "[the Mishnah refers] to hot flour"
  The Mishnah teaches: If one anointed [basted] it with oil that was terumah, and the company appointed to eat it [consists of] Kohanim, they may eat it;  but if it is of Israelites; if it is raw, they must wash it off; if it is roasted, one must peel off the outer [surface]. This works for Rav, who says the top one determines, for that reason [removing] a peel-worth is sufficient, because the top one [the oil] is cold. 
  But for Shmuel who says that the bottom one determines, since it's hot it will surely absorb! Why is [removing] a peel-worth sufficient?  It should be totally forbidden! Anointing is different, since he just did a small amount [and it's not sufficiently much to make it forbidden].
  A Braita teaches similarly to Shmuel: Hot into hot is prohibited, and also cold that is placed into hot is prohibited. Hot into cold and cold into cold - rinse.
  Hot into cold, rinse? Since it's hot, it must absorb a bit before it cools off!  Rather, require [removing] a peel. Rather say -  Hot into cold - peel; cold into cold - rinse. 
  Another Braita teaches: Hot meat that falls into hot milk, and also cold that falls into hot, are prohibited.  Hot into cold, and cold into cold - rinse.  Hot into cold - rinse? Since it's hot, it must absorb a bit before it cools off!  Rather, require [removing] a peel. Rather say -  Hot into cold - peel; cold into cold - rinse. 
  The master taught: cold into cold - rinse. Says Rav Huna This is only taught when it's not salty, but if it's salted it's prohibited. Since Shmuel says: "Salted is like hot, pickled is like cooked." 
  Says Rava: That which Shmuel says, "Salted is like hot...", is only said when it can't be eaten because of it's saltiness.  But if it can be eaten [even] because of its saltiness, it doesn't apply.
  There was a bird that fell into a jar of Kamka [milk based porridge].  Rav Hinena bar Rava of Pashrona permitted it.
  Says Rava: Who is wise enough to permit a matter like this if not Rav Hinena bar Rava of Pashrona who is a great person! He would say to you: When Shmuel said "Salted is like hot...", it's only when it can't be eaten because of it's saltiness. This can be eaten even with its saltiness.
  And this statement is when it's raw, but roasted, it needs [removal of] a peel. And it's only said when there are no cracks, but if there are cracks, it is prohibited. And it it's spiced, it's prohibited. 
  Says Rav:
  
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  A piece of fatty kosher meat that was roasted with lean non-kosher meat is prohibited.
  
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   Why was Jeroboam counted among the Kings of Israel? He wouldn't accept לשון הרע about Amos
  
     
    
   ...The Holy One Blessed be He only exiled the children of Israel amongst the nations in order that they collect amongst themselves converts, as it is said in Hoshea 2:25 - "I will sow her in the land.."
  
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  Mishna: The eve of Pesach, close to [the time of] Mincha, one may not eat until it gets dark.  Even an poor Jew cannot eat until he leans [at the Seder].  And they should not [give] less to him than the 4 cups of wine, even from the soup kitchen.
  Gemara: Why deal [specifically] with "eves of Pesachs"?  Even the eves of Sabbaths and Festivals also [one may not eat from close to Mincha until nightfall], as it is taught [in a Baraita],  "One may not eat on the eves of Sabbaths and Festivals from Mincha and on, so that one can enter the Sabbath with an appetite, these are the words of Rabbi Yehuda.  Rabbi Yossi says,  One may continue to eat until it gets dark." 
  [So why deal with eves of Pesachs in our Mishna?] Rav Huna said,  "This [Mishna] is only needed for Rabbi Yossi, who said,  One may continue to eat until it gets dark. When do these words apply? To the eves of the Sabbaths and Festivals, but to the eve of Pesach, because there is the obligation of Matza, he would agree [that one may not eat on the eve of Pesach]." 
  Rav Pappa said,  "Even if you'll say [this Mishna is also needed within] Rabbi Yehuda, there [where he forbade eating] for eves of Sabbaths and Festivals, that was a prohibition from Mincha and on, but close to Mincha was permitted.  But on the eve of Pesach, even close to Mincha would be forbidden." 
  And would close to Mincha on the eve of the Sabbath be permitted [for eating]?  But it is taught [in a Baraita], "One may not eat on the eve of Sabbath and Festivals from 9 hours and on, in order that one may enter the Sabbath with an appetite, these are the words of Rabbi Yehuda. Rabbi Yossi says,  One may continue to eat unto it gets dark." 
  [Thus, close to Mincha is also forbidden according to Rabbi Yehuda!] Mar Zutra said,  "Who says that this [text] is a correct one?
  
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  Maybe it's mistaken!" 
  Mareimar, and some say it was Rav Yeimar, said,  "I visited the lecture of Rav Pinchas the son of Rav Ami, and a reciter got up and recited it [that way] in front of him and [Rav Pinchas] accepted it!"  If so, then this is a difficulty!  Rather,  it's clear [the answer is] according to Rav Huna. 
  Is this really well for Rav Huna?  But Rabbi Yirmiya said in the name of Rabbi Yochanan, and some say it was Rabbi Abahu in the name of Rabbi Yossi the son of Rabbi Chanina, "The law is like Rabbi Yehuda on the eve of Pesach, and like Rabbi Yossi on the eve of the Sabbath." 
  "The law is like Rabbi Yehuda..." implies that Rabbi Yossi is arguing on both [the eve of Pesach and the Sabbath]! 
  No, "the law is..." implies they argue about stopping [the meal]. 
  As it is taught [in a baraita],  "We stop [eating] for the Sabbaths, these are the words of Rabbi Yehuda.  Rabbi Yossi said,  We do not stop [eating]. 
  An occurrence happened that Rabbi Shimon ben Gamliel and Rabbi Yehuda and Rabbi Yossi were eating in Acre, and the day became holy [the Sabbath having started].  Rabbi Shimon ben Gamliel said to Rabbi Yossi,  "Do you want to stop and be concerned for the opinion of Rabbi Yehuda our colleague?" 
  [Rabbi Yossi] said to him,  "Each and every day you have favored my opinions over Rabbi Yehuda's, and now you are favoring Rabbi Yehuda's over mine? 'Even to take the queen while I'm in the house?' [Esther 7:8]".
   He said to him,  "If so, we should not stop, lest the students see and establish it that way forever."  They say  they did not budge until they established the law like Rabbi Yossi.
  Rav Yehuda said in the name of Shmuel,  "The law is not like Rabbi Yehuda, nor like Rabbi Yossi, but rather  one spreads a cover and makes kiddush [therefore not stopping completely, but not continuing either]."  Is that so?  But Rav Tachlifa bar Avdimi said in the name of Shmuel,  "Just like one should stop [the meal] for kiddush,
  
  Daf 100b
  
  so too we stop [the meal] for havdalah."  What is "we stop"?  Is it not [referring to] removal of the table [like that of Rabbi Yehuda]?  No, [it refers only to] covering. 
  Rabbah bar Rav Huna visited the exilarch.  They brought a tray before him, and he spread a covering over and made kiddush.  It was also taught like this [in a baraita],  "We should not bring in the table unless one has made kiddush. If they had brought it in, spread a cover and make kiddush." 
  One teaching:  They agree that one may not begin [a meal on an eve]. Another teaching:  They agree that one may begin [a meal on an eve]. This is well according to the one who taught "They agree one may not begin," for it can apply to the eve of Pesach. 
  But the one who taught "They agree that one may begin," when is that?  If you'll say the eve of the Sabbath, they surely argue!  That is not a difficulty,  here [where they agree] is before the 9th hour, there [where they argue whether one may begin] is after the 9th hour. 
  Those people that have kiddush made for them in the synagogue:  Rav said,  "They have not completed their duty for wine, but for kiddush, they have completed their duty."  Shmuel said,
  
  Daf 101a
  
  They have not even completed their obligation for Kiddush. According to Rav, why do they make Kiddush in the house? In order to take out his sons and the sons of his house (from the obligation)
  And Shmuel, why do they make Kiddush in the synagogue? To take the guests (in the shul) out of their obligation. They who eat, drink, and sleep in the synagogue.
  Shmuel goes according to this reasoning, as Shmuel said There is no Kiddush, only in the place of a meal. They taught this from that (statement of Shmuel) These words (limit the case) from house to house, but from place to place in one house - no.
  Rav Anan Bar Tachlifa said to him: Many times Shmuel would get up and descend from the roof to the ground floor and he would make Kiddush.
  And even Rav Huna explains There is no Kiddush, only in the place of a meal. Rav Huna made Kiddush and then the light went out. He went up to the garden of Rabba Briah where there was light, and he made kiddush and ate a little Thus he holds that There is no Kiddush, only in the place of a meal
  And Rabba explains There is no Kiddush only in the place of a meal Abbayeh says Like when we were in the house of the master and he was making Kiddush and he said: Taste a little bit, in case while we go back to where we are staying the lamp go out, and we are not Yotzei with his kiddush, for there is no kiddush, only in the place of a meal.
  Is that so? And Abbayeh says: In everything Master followed like Rav, except for three things did he follow like Shmuel. Allowed (to move tzizit) from garment to garment, to light from candle to candle, and the law like Rabbi Shimon in Greirah.
  As it is taught in a braita, Rabbi Shimon says A man is allowed to drag a bed, chair, or bench on Shabbat, as long as they do not have the intention to furrow.
  He followed like the stringencies of Rav, but the leniencies he did not follow. 
  And Rav Yochanan says Even with wine you are also taken out of your obligation.
  
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  The rabbis taught in a Beraysa: A group of people who were eating, and Shabbos started, somebody is brought a cup of wine and he says Kiddush.  Then, on the second cup you say Birkat Hamazon, according to the opinion of Rabbi Yehudah. Rabbi Yose says: He may eat until it is dark
  
  Daf 102b
  
  Once you finish- on the first cup you make Birkat Hamazon, and on the second you make Kiddush. Why?( Why, according to Rabbi Yose's opinion do you use to cups of wine, when the kiddushes in both of them are right next to each other?) And we can make both Kiddush and Birkat Hamazon on one cup?!
  Rav Huna said, in the name of Rav Sheshet: You can not recite two blessings on one cup. What is the reason? Rav Nachman the son of Rav Yitzchak said: Because one can not do mitzvot in bundles.
  Really? Did we not also learn in A beraysa: When you enter your house after Shabbos, bless on the wine, the fire, and the cloves, and after you recite Havdalah on a cup of wine. If you do not have more than one cup, you wait until after you are done eating, and recite all the blessings on one cup. If you do not have enough wine, it is different.
  And is there not the example of Yom Tov that is able to fall on Shabbos when there is enough wine. And Rav said: Yakneh( Wine, Kiddush, Fire, Havdalah)
  They said: That since he did not say Shehechayanu, we are dealing with the seventh day of Pesach, and all that he had(on the first day) was eaten, and is now gone. 
  And is there not the example of the first day of yom tov when there is enough wine: and Abaye said: Yakzeneh( Wine, Kiddush, Shehechayanu, Fire, Havdalah) and Rava said: Yaknehaz( Wine, Kiddush Fire, Havdalah, Shehechayanu.
  Rather, Havdalah and Kiddush are one concept, while, Birkat Hamazon  and Kiddush are two entirely different things.
  Leaving this discussion about bundles- Yom Tov that is able to be after shabbos: Rav Said Yakneh( Wine, Kiddush, Fire, Havdalah) And Shmuel said: Yanhak( Wine, Fire , Havdalah, Kiddush
  
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  ....
  The rabbis taught: "It is written [Exod.20:8]: 'Remember the Sabbath day to keep it holy.' The remembrance should be effected over wine.  This, however, refers to the Sabbath day; how do we know that the night is also meant? To that end it is written, 'to keep it holy,' which refers also to the night."
  "How do we know that the night is also meant," is the question?  Is not the night the principal time of the Sabbath, when the Kiddush must be said? Then, again, how can the passage refer to the night, when it distinctly states the day? The following is meant: "Remember the day" implies that it should be remembered over wine, when the Sabbath sets in. This therefore refers to the night, and that the day also is meant is clearly proven by the words, "the Sabbath day."
  
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   It was said Matsa requires reclining; <i>marror</i> does not require reclining. With regards to wine, it was stated in the name of Rabbi Nachman that it needs reclining. And it was also stated in the name of Rabbi Nachman that it does not need reclining
  But there is no dispute (between the two statements). One statement refers to the first two cups and one statement refers to the last two cups Some people explain it this way and some explain it another way Some explain it this way that the first two cups require reclining because now our freedom begins and the last two cups don't require reclining because what happened has happened.
  Some explain it another way Indeed it is the opposite! The last two cups require reclining because that is when freedom is a reality. The first two cups do not require reclining because we are in the midst of reciting "We were slaves to Pharaoh in Egypt." Now that it was stated as such and stated as such, both these (first cups) and these (last cups) require reclining
  Lying on one's back is not called "reclining." Reclining to the right is not called "reclining." More so, maybe the windpipe will precede the esophagus and one will come to danger.
  A woman next to her husband does not need to recline, but if she is an important woman, she needs to recline. A son in presence of his father needs to recline. They inquired What is the law of a student next to his Rabbi?
  Come and learn: Abaye (says) When we were students in the School of Master (Rabbah), we would lean on each other's knees. But when we came to the School of Rav Yosef, he said to us: "You don't need to (recline). For the fear of your Rabbi is as your fear of Heaven."
  They challenged (the last ruling) A person must recline in front of everyone and even a student next to his Rabbi. When was that Beraita taught? With regards to the apprentice of carpenters.
  They inquired What is the law regarding a waiter? Come and learn: For Rabbi Yehoshua son of Levi said A waiter who ate an olive's weight of matza while reclining has fulfilled his obligation. If he reclined, yes (he fulfilled his obligation). If he did not recline, he does not. Learn from here that reclining is required.
  And Rabbi Yehoshua the son of Levi said Women are obligated in the mitzvah of (drinking) four cups
  
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  Since even they were part of that miracle.
  Rav Yehuda said in the name of Shmuel: The four cups of wine during Seder night must have enough to fill a generous cup. If you drank the four cups without diluting them with water, you have fulfilled your obligation. If you drank the four cups all together(Rashi's understanding) OR If you drank the four cups in a straight fashion without following the order prescribed by our Mishnah(Rashbam's understanding). If you poured bits of your glass of wine to members of the family or others sitting around the table, you have still fulfilled your obligation even though you haven't drunken the entire glass of wine. 
  If you drank the four glasses of wine without diluting them, you have fulfilled your obligation.  Rava says You have fulfilled your obligation of drinking four glasses of wine on Pesach, however, you have not fulfilled your obligation of making yourself free as a slave. 
  If you drink the four glasses of wine one after the other without pausing in between to mention the required parts of the Haggadah(Rashbam's understanding) then Rav says You have fulfilled your obligation of drinking wine, but you have not fulfilled your obligation to drink the four glasses of wine on Pesach night,  If a person poured from his cup to his children and did not drink a full cup, he has still fulfilled his obligation.  Rav Nachman, the son of Itzchak says He only fulfils his obligation if he drank the majority of the glass of wine.
  The Gemara now asks on the previous statement that requires one to drink the majority of the glass on Pesach to fulfill the mitzvah of four cups:    
   
  ......   
  The Rabbis taught us: Everyone is obligated in drinking four glasses of wine, be it men, women and children. Rav Yehuda says What purpose is their in that children should drink the four cups of wine? Rather, we distribute to them( the children)
  
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  grain and walnuts on Erev Pesach in order that they should not fall asleep and they should ask. They said about Rabbi Akiva that he would distribute to the children grain and walnuts on Erev Pesach so that they should not fall asleep and they should ask It was taught in a Beraita. Rabbi Eliezer says: We snatch Matzot on the night of Pesach in order that the children do not sleep.
  It was taught in a Beraita. They said about Rabbi Akiva In all his days he never said "It is time to get up from the House of Study" except for Erev Pesach and Erev Yom Kippur. On Erev Pesach, in order that the children don't sleep and on Erev Yom Kippur in order that they should feed their children.
  Our Rabbis Taught A person must celebrate with his sons and the members of his household on a festival, as it says (Devarim 16:14) "you shall celebrate on your festivals". ... What should people celebrate with? with wine
  ... Rabbi Yehudah says  ... Men with what is suitable for them and women with what is suitable for them. ... For men what is suitable - with wine, and what for women?  ... Rabbi Yosef taught ... In Bavel, buying women coloured clothes. In Eretz Yisrael, buying women ironed linen clothes. 
  It was taught: R' Yehuda b. Beteira says: "While the Temple is standing, there is no joy unless there is meat, as it says (Deut. 27) 'And you shall sacrifice peace-offerings and eat them there, and you will be joyful before the Lord, your God'.  Now that the Temple is not standing, there is no joy without wine, as it says (Psalms 104) ' And wine will rejoice the heart of man.'"
  
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     "Flay a carcass in the market and take your pay and do not say, 'I am a priest, I am a great man and the matter is a disgrace to me.'"
  
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  They mixed for him the first cup. Bet Shammai says He recites the blessing on the day and after he recites the blessing on the wine. Bet Hillel says He recites the blessing on the wine and after he recites the blessing on the day.
  The Rabbis taught Matters between Bet Shammai and Bet Hillel concerning meals: Bet Shammai says He recites the blessing on the day and after he recites the blessing on the wine because it is the day that causes the wine to come. He already sanctified the day and yet the wine has not yet come.
  Bet Hillel says He recites the blessing on the wine and after he recites the blessing on the day because it is the wine that causes the sanctification (kiddush) to be said. Another reason The blessing of wine is frequent an the blessing of the day is not as frequent. Frequent vs. non-frequent, frequent takes precedence. And the law is like Bet Hillel.
  What is the need for "another reason?" And if you will say There there are two (reasons) and here there is one (reason), here too there is now two (reasons). Frequent vs. non-frequent, frequent takes precedence.
  And the law is like Bet Hillel. That is obvious! For there was a Heavenly voice! If you wish to say (the beraita was taught) before the Heavenly voice, and if you wish to say
  it was after the Heavenly voice and is according to the opinion of Rabbi Yehoshua who said "we pay no attention to a Heavenly voice."
  They brought before him (vegetables for karpas). He dips the lettuce before he reaches the course that is secondary to the matzah. They brought before him matzah, lettuce, charoset and two cooked dishes even though charoset isn't a mitzvah. Rabbi Eliezer the son of Rabbi Tzadok says it is a mitzvah. In the time of the Bet HaMikdash, they would bring before him the body of the Pesach offering.
  
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  Reish Lakish said This indicates that commandments require intent. For since one is eating the first portion of lettuce not at the time of maror, but rather when he just recites "boreh peri ha'adama", therefore he must dip again for the sake of maror. For if you think that commandments don't need intent then why do I need two dippings? He already dipped it once!
  From what proof do you say this? Maybe commandments do not require intent and that which you asked "why do I need two dippings?" I will answer you so that there will be something different (recognizable) for the children.
  And if you will say "If so, then the mishna should have mentioned other vegetables!" I would have answered you I would have said that two dippings are required when there are other vegetables, however when there is only one lettuce, it isn't required. It comes to teach us... that even when there is only one lettuce we require two dippings so that there will be a something different (recognizable) for the children.
  And furthermore, it was taught in a Beraita If he ate them while they were "demai," he fulfilled the mitzvah. If he ate them without intent, he fulfilled the mitzvah. If he ate them in halves, he fulfilled the mitzvah
  on condition that he doesn't wait too much between one eating and the other more than it takes to eat a peras.
  It's a dispute among Tanaim. For it as taught in a Beraita, Rabbi Yose says Even though he dipped and ate lettuce, it is a mitzvah to bring (another) lettuce, charoset and two cooked dishes.
  But still, from what? Maybe Rabbi Yossi holds that commandments do not require intent, and that which we need two dippings is so that there will be something different (recognizable) for the children! If so, what is the meaning of "mitzvah?"
  What constitutes "two dishes?" Rav Huna said (even) cooked beets and rice. Rava would look for beets and rice since this teaching came from the mouth of Rav Huna.
  Rav Ashi said: Learn that which Rav Huna said: Nobody follows Rabbi Yohanan ben Nuri, as is taught [in a Baraitha]: Rabbi Yohanan ben Nuri says: Rice is a form of grain, and for its leavening one is liable for <i>karet</i> (=expungement), and one may fulfill his obligation [to eat matza] with it on Passover.
  Chizkiyah said Even fish with egg on it Rav Yosef said You need two kinds of meat, one in commemoration of Korban Pesach and one in commemoration of Korban Chagigah. Ravina said, Even a bone in its broth.
  
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  Rav said: One who swallows Matza [without tasting it] satisfies his obligation.  One who swallows Maror [without tasting it] does not satisfy his obligation.  One who swallows both Matza and Maror [without tasting them] satisfies his obligation of Matza, but not his obligation of Maror.  
   
    
         
  ...Shemuel Said ..."Lehem Oni" - bread that we speak many words.
  
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  A second cup [of wine] would be mixed for him.  And here the son asks [questions to] his father. And if the son has no understanding [in order to ask questions], his father teaches him [to ask]:  
  "Why is this night different from all [other] nights?  On all [other] nights, we eat <i>chamets</i> (leavened grain products) and matsa, [but] on this night, it is all matsa.   On all [other] nights, we eat other vegetables, [but] on this night, it is all bitter herbs.   On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, it is all roasted.   On all [other] nights, we (are not obligated to) dip [vegetables] (even) once, [but] on this night, we dip [vegetables] twice."
  And according to the son's understanding, his father instructs him.   He begins [instructing him about the Exodus story] with [the account of Israel’s] shame and concludes with [Israel’s] praise (glory); and expounds from “My father was a wandering Aramean” (Deuteronomy 26:5) until he completes the whole entire passage.
  It was taught to us in a Brysa... If the son is  smart he asks him (his father questions). If there is no smart son, his wife asks him the questions And if there is no wife he asks the questions to himself And even if there are two Talmeidi Chachamim who know the laws of Pesach, they ask each other.
  "Why is this night different from all [other] nights? On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice": Rava attacked it (with his logic), "Is it that on every day, it is not enough not to dip one time [and we are actually obligated to dip every night]?" But rather (this is an answer), said Rava, "This is how it is taught: On all [other] nights, we are not obligated to dip even one time, [but] on this night, we [are obligated to] dip twice."
  Rav Safra attacked it (with his logic),  "It is an obligation?(that we dip twice) Only for Children!" (So that they will ask questions) But rather, said Rav Safra, "This is how it is taught: On all [other] nights, we do not dip even once, [but] on this night, we dip twice."
  He begins [instructing him about the Exodus story] with [the account of Israel’s] shame and concludes with [Israel’s] praise [glory]: What is [meant by] 'with shame?' Rav said,  "At first, our ancestors were idol worshipers." And Shmuel said,  "We were slaves."
  Rav Nachman said to Doro his servant A Servent whose master made him free, and gave him silver and gold, what does he have to say to him (his master) He (Doro) said to him (Rav Nachman) He must thank him and praise him  He (Rav Nachman) said to him (Doro) We are no longer obligated dot say Ma Nishtana He (Rav Nachman) started to say Avadim Hayinu
  Raban Gamliel would say Anyone who does not say
  
  Daf 116b
  
  these three things on Pessah has not fulfilled their obligation and, these are them: Pessah, matzah, maror Pessah, because the omnipresent passed over the houses of our forefathers in Egypt, as it is stated: "and you should state: this is the offering of pessah to Hashem, that he passed over..."
  Matza because our forefathers were redeemed from Egypt as it is stated: "and they baked the dough which they brought out go egypt ..." Maror because the Egyptians made the lives of our forefathers in Egypt bitter as it is stated: "and their lives were made bitter..."
  In each and every generation one is obligated to see themselves as if they went out from Egypt, as it says (Exodus 13:8) And you shall tell you child on that day, saying: Because of this, YHVH did for me when I went out from Egypt.
  Therefore we are obligated to offer effusive, beautiful praise and thanksgiving to the One who performed all these miracles for our ancestors and for us: He brought us from servitude to freedom, from grief to joy, from mourning to festivity, from darkness to great light, and from subjugation to redemption; and let us say before Him "Halleluyah!"
         
   
  Said Rava, One needs to raise the matsa and one needs to raise the <i>marror</i>. One does not need to raise the meat; and not only that, but [if one does raise it,] it appears like one is eating [sacrifices] outside [of the Temple].
  
  Daf 117a
  
  To David, a psalm’ intimates that the Shechinah rested upon him and then he uttered [that] song; ‘a psalm of david’ intimates that he [first] uttered [that particular] psalm and then the Shechinah rested upon him. This teaches you that the Shechinah rests [upon man] neither in indolence nor in gloom nor in frivolity nor in levity, nor in vain pursuits, but only in rejoicing connected with a religious act, for it is said, ‘but now bring me a minstrel.’ And it came to
  pass, when the minstrel played, that he hand of the lord came upon him.
  
  Daf 117b
  
  
  
  Daf 118a
  
  
  
  Daf 118b
  
      
        
    ...Since with Pharaoh it says (Exodus 14 7), "six hundred chosen chariots," while with Sisera it says, (Judges 4 3), "nine hundred chariots of iron."
  
  Daf 119a
  
  
  
  Daf 119b
  
  R. Avira lectured, sometimes stating it in R. Ammi's, sometimes in R. Assi's name: What is meant by, "And the child grew, and was weaned ויגמל (vayigamal)… (Bereishit 21:8)? The Holy One will make a great banquet for the righteous on the day God manifests (yigmol) love to the seed of Yitzchak.