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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Pesachim 115


(a) According to Hillel, Matzah and Maror were eaten together with the Pesach.
Why will Hillel agree that nowadays, one cannot be Yotze by eating Matzah and Maror together? Which one will one not be Yotze?

(b) Hillel is the proponent of the opinion that Mitzvos do not negate each other.
What is the source of this principle?

(c) How do we reconcile this with the statement (in a.)?

(a) Rebbi Yochanan proves that the Rabbanan disagree with Hillel, from a Beraisa which states that one should specifically *not* eat them together, only 'Afilu Zeh Bifenei Atzmo, ve'Zeh Bifenei Atzmo'.
What is strange with this Lashon?

(b) How do we amend it?

(c) From where do the Rabbanan learn that one may eat Pesach, Matzah and Maror separately?

(d) What do we do to accommodate both opinions?

3) Rebbi Elazar b'Rebbi Oshayah rules that whatever is dipped in one of the seven liquids requires Netilas Yadayim, and that is why we wash our hands before the first dipping-in. Why is there no proof from here that the Maror must actually be dipped into the Charoses?

Answers to questions



(a) The Maror is dipped into the Charoses because of the Kafa.
What are the two meanings of 'Kafa'?

(b) Why may one not leave the Maror in the Charoses for any period of time?

(a) Rav Chisda Darshened that someone who had already washed his hands for the *first* dipping-in, would nevertheless need to wash them again for the *second* one.
Why did ...
  1. ... the Rabbanan think that that applies to the rest of the year, but not to the Seder-night?
  2. ... Rav Papa says quite the opposite - that it applies to the Seder-night and not to the rest of the year?
(b) Is one Yotze if one swallows ...
  1. ... Matzah?
  2. ... Maror (according to the text in our Gemara)?
  3. ... according to Rashi's text?
(c) Someone who swallowed Matzah and Maror is Yotze.
Why might one have thought that he is *not*?

(d) Will one be Yotze if one wrapped them both inside a piece of paper and swallowed it?

(a) Does each participant require his own Seder-plate?

(b) Why will Rav Shimi bar Ashi, who holds that one *does*, agree that nowadays, it is not necessary?

(c) According to Rav Shimi bar Ashi, did they also remove the table from in front of all the participants?

(d) Why will Rav Huna agree that nowadays, it is not necessary to remove the table at all? What does one do instead?

(a) Why does one remove the table (or the Seder-plate) at the beginning of the Seder?

(b) Some people have the Minhag to lift up the plate, but to remove the bone first.
Why does the Rashbam disagree with that?

(c) How did the little Abaye exempt Rabah and his family from saying the 'Mah Nishtanah'?

(a) How did Shmuel Darshan "Lechem Oni" (in Re'ei)?

(b) The Tana adds two other interpretations, based on the fact that "Oni" is written without a 'Vav', and can therefore also mean a poor man.
What are the two other explanations of "Lechem Oni"?

(c) Since we learn from "Lechem Oni" that it is a Mitzvah to use a broken piece of Maztah, why do we add two complete Matzos?

Answers to questions
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