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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 116


(a) If, as the Tana Kama says, Charoses is not a Mitzvah, then why is it on the Seder-plate?

(b) The antidote to the poison that exists in lettuce, is radish; the anitode to the poison in radish, is leek.
What is the ideal antidote against all three?

(c) What does one say whilst the water is heating?

(a) Abaye says that the Charoses should both contain acidy apples and be made into a thick paste.
Why is that?

(b) Why did the store-keepers of Yerushalayim used to announce 'Come and buy spices for a Mitzvah'?

(a) At which point during the Seder does the son pose the four Kashyos?

(b) What is the alternative text to 've'*Kahn* ha'Ben Sho'el'?

(c) What do we do with a son who is unable to ask the four Kashyos?

(d) Our children ask the Kashyos regarding Matzah, Maror, dipping-in and leaning to the left. The Tana of our Mishnah replaces one of these with another Kashya.
Which one, and why?

4) Which Parshah from the Torah is one obligated to expound at the Seder?

5) What does one do if ...

  1. ... he has no son to ask the four Kashyos?
  2. ... no wife either?
  3. ... he is a Talmid-Chacham sitting alone with another Talmid-Chacham?
(a) What is wrong with the wording 'on all other nights we dip in once, but on this night, twice'?

(b) And what is wrong with Rava's ammendment 'On all other nights, we are not obligated to dip-in even once, but on this night, twice'?

(c) Then what *is* the correct wording?

(a) We begin Magid, says the Tana, with our shame. According to Rav, this means 'Mitechilah Ovdei Avodah-Zarah Hayu Avoseinu' (our spiritual shame). What does it mean according to Shmuel?

(b) Like whom do we rule?

Answers to questions



(a) If one did not discuss Pesach, Matzah and Maror, says Raban Gamliel, one has not fulfilled one's obligation.
What is the key-note of ...
  1. ... Pesach?
  2. ... Matzah?
  3. ... Maror?
(b) What do we learn from the Pasuk in Bo "ve'Higadta le'Vincha ... Ba'avur Zeh Asah Hashem *Li*" ... ?

(c) Under what obligation does this place us?

(d) According to Beis Shamai, Magid ends with 'Eim ha'Banim Semeichah'. Where does it end, according to Beis Hillel?

(a) Magid ends with the Berachah of Ge'ulah. According to Rebbi Tarfon, it is a short Berachah.
What is its wording?

(b) According to Rebbi Akiva, one adds 'so may Hashem our G-d allow us to reach' ...
What is the concluding Berachah?

(c) Why do we rule like Rebbi Akiva?

(d) Why do we not contend with the majority opinion of the Tana Kama?

(a) Rava says that one is obligated to insert the Pasuk "ve'Osanu Hotzi mi'Sham" (va'Eschanan).
Why is that?

(b) He also says that one must pick up the Matzos and the Maror.
How about picking up the bone?

(c) What does Rav Acha bar Ya'akov learn from the Pasuk in Bo "Ba'avur *Zeh* ... " (by Ben Sorer u'Moreh)?

(d) How do we initially reconcile this with the fact that Rav Yosef and Rav Sheshes (who were both blind) recited the Hagadah on behalf of all the participants?

11) The Gemara concludes that according to Rav Acha bar Ya'akov, Matzah nowadays is only mi'de'Rabbanan, and in fact, Rav Yosef and Rav Sheshes could even hold that it is d'Oraysa.
Then on what grounds ...
1. ... does Rav Acha bar Ya'akov exempt a blind man from reciting the Hagadah?
2. ... did Rav Yosef and Rav Sheshes recite the Hagadah on behalf of all the participants? What do they do with the Pasuk "Ba'avur Zeh"?
Answers to questions
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