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by Rabbi Ephraim Becker
Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld

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Pesachim 116


(a) Question: If the Charoses is not a Mitzvah, then why is it brought?
(b) Answer: Because of Kafa.
1. The cures for various types of Kafa are listed.
2. While awaiting the cure, a formula is said.
(c) Question: What is the Mitzvah of Charoses?
(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 Mitzvah.
(a) The second cup is poured and the child asks.
(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 absorb.
(e) We being the story with something negative, and we lead up to praise.
(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 twice."
(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 slaves..."


(a) Anyone who did not say Pesach, Matzah, Maror...
(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?
2. Answer [Beis Shamai]: until "Em HaBanim Semeicah."
3. Answer [Beis Hillel]: until "Chalamish l'Mayino Mayim."
(e) The conclusion is [a Berachah of] redemption.
1. R. Tarfon would not close the redemption with the formula of Berachah.
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 the Maror.
(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.
2. There it excludes a person without sight.
(e) Question: But we find that R. Yosef and R. Sheshes (both of whom were without sight) were even Motze *others* in *their* Chiyuv!?
(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 d'Oreisa.
(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.
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