## Jerusalem Talmud Pesachim Chapter 10

###### Jerusalem Talmud Pesachim 10:1:1
[Jerusalem Talmud Pesachim 10:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:1)

**משנה:** עֶרֶב פְּסָחִים סָמוּךְ לַמִּנְחָה לֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשַׁךְ. וַאֲפִילוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. וְלֹא יִפְחֲתוּ לוֹ מֵאַרְבָּעָה כוֹסוֹת שֶׁל יַיִן וַאֲפִילוּ מִן הַתַּמְחוּי:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** In the afternoon of Passover Eve close to the time of afternoon prayers one should not eat until it gets dark¹. And even the poorest person in Israel should not eat until he lies on a couch². One shall not give him less than four cups of wine, even from the communal tray³ ceremony in the evening of the first day of Passover. For the entire Chapter, see the author’s commentary in *The Scholar’s Haggadah,* Northvale NJ 1995, pp. 183–377..

footnotes:
¹ The time of the usual afternoon prayers starts at about 3:30 pm. Close to the time would be about 3 pm. One should not eat in the afternoon so as to eat with appetite the formal meal in the night.
² Since in those times every formal dinner was eaten on couches. סבב really means “to form a circle”, since the couches were arranged in almost circular fashion in the triclinium.
³ The תַּמְחוּי is the communal chest where contributions to charity are collected in kind. Four cups of wine have to be drunk by every participant of the Seder


###### Jerusalem Talmud Pesachim 10:1:2
[Jerusalem Talmud Pesachim 10:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:2)

**הלכה:** עֶרֶב פְּסָחִים סָמוּךְ לַמִּנְחָה כול׳. מַתְנִיתָא דְרִבִּי יוּדָה. דְּתַנֵּי. עֶרֶב שַׁבָּת מִן הַמִּנְחָה וּלְמַעֲלָן לֹא יִטְעוֹם אָדָם כְּלוּם עַד שֶׁתֶּחְשַׁךְ כְּדֵי שֶׁיִּיכַּנֵּס לַשַּׁבָּת בְּתַאֲוָה. דִּבְרֵי רִבִּי יוּדָה. רִבִּי יוֹסֵה אוֹמֵר. אוֹכֵל וְהוֹלֵךְ עַד שָׁעָה שֶׁהוּא מַשְׁלִים. מַפְסִיקִין לַשַּׁבָּת. דִּבְרֵי רִבִּי יוּדָה. רִבִּי יוֹסֵה אוֹמֵר. אֵין מַפְסִיקִין. מַעֲשֶׂה בְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְרִבִּי יוֹסֵי בֶּן חֲלַפְתָּא שֶׁהָיוּ מְסוּבִּין בְּעֶרֶב שַׁבָּת בְּעַכּוֹ וְקָדְשָׁה עֲלֵיהֶן הַשַּׁבָּת. אָמַר לוֹ רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לְרִבִּי יוֹסֵה בֶּן חֲלַפְתָּא. רְצוֹנָךְ שֶׁנִּפְסוֹק לַשַּׁבָּת. אָמַר לוֹ. כָּל יוֹם הָיִיתָ מְחַבֵּב דְּבָרַיי לִפְנֵי רִבִּי יְהוּדָה. וְעַכְשָׁיו אַתְּ מְחַבֵּב דִּבְרֵי רִבִּי יְהוּדָה בְּפָנַיי. הֲגַם לִכְבּוֹשׁ אֶת הַמַּלְכָּה עִמִּי בַּבָּיִת. אָמַר לוֹ. אִם כֵּן לֹא נַפְסִיק. שֶׁלֹּא תִיקָּבַע הֲלָכָה בְיִשְׂרָאֵל כְּרִבִּי יְהוּדָה. לֹא זָזו מִשָּׁם עַד שֶׁקָּבְעוּ הֲלָכָה כְרִבִּי יוֹסֵי. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. זוֹ דִּבְרֵי רִבִּי יְהוּדָה וְרִבִּי יוֹסֵה. אֲבָל דִּבְרֵי חֲכָמִים פּוֹרֵשׂ מַפָּה וּמְקַדֵּשׁ. מָהוּ לוֹכַל מִינֵי כִיסְנִין. מָהוּ לוֹכַל מִינֵי תְרַוגֵּימְא. רִבִּי יוּדָן נְשִׂיָיא סְחָה וּצְהָא. שְׁאַל לְרִבִּי מָנָא. בְּגִין דַּאֲנָא צְהִי מָהוּ נִישְׁתֵּי. אָמַר לֵיהּ. תַּנֵּי רִבִּי חִיָיה. אָסוּר לָאָדָם לִטְעוֹם כְּלוּם עַד שֶׁתֶּחְשַׁךְ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “In the afternoon of Passover Eve close to the time of afternoon prayers,” etc. The Mishnah is Rebbi Jehudah’s, as it was stated:⁴ 5:1. The Babli denies that in the special case of Passover Eve R. Yose disagrees. “On Sabbath Eve starting at the time of afternoon prayers one should not taste anything until nightfall in order to enter the Sabbath with an appetite, the words of Rebbi Jehudah. Rebbi Yose says, he continues eating until he finishes.” ⁵“One interrupts⁶ for the Sabbath, the words of Rebbi Jehudah. Rebbi Yose says, one does not interrupt.” ⁷ 5:2.“It happened that Rabban Simeon ben Gamliel and Rebbi Yose ben Halaphta were lying on couches in Acco on Sabbath Eve, and in the meantime the Sabbath became holy. Rabban Simeon ben Gamliel said to Rebbi Yose ben Halaphta, do you want to interrupt for the Sabbath? He answered him, the entire day you preferred my words over those of Rebbi Jehudah, and now you are preferring the words of Rebbi Jehudah over mine, *also to rape the queen in my palace*⁸ 7:8.*?* He said to him, therefore we shall not interrupt, that practice in Israel should not be fixed following R. Jehudah. They did not leave there before they fixed practice following Rebbi Yose.” Rav Jehudah in the name of Samuel: These are the words of Rebbi Jehudah and Rebbi Yose. But the words of the Sages, one spreads a cloth and makes *qiddush*⁹*.* May one eat kinds of cookies¹⁰? May one eat kinds of dried fruit¹¹? Rebbi Yudan the Prince bathed and became thirsty. He asked Rebbi Mana, since I am thirsty, may I drink? He told him, Rebbi Ḥiyya stated: A person may not taste anything before nightfall¹².

footnotes:
⁴ Babli 99b, Tosephta Berakhot
⁵ Babli 100a.
⁶ R. Jehudah requires that one formally end the meal by reciting Grace and, probably after Evening prayers, restarts the meals by reciting qidduš.
⁷ Babli 100a, Tosephta Berakhot
⁸ Esth.
⁹ This disagrees with R. Yose since one acknowledges the Sabbath by a short interruption of the meal, it also disagrees with R. Jehudah since one is not required to formally close the meal or to recite Grace.
¹⁰ Since these are eaten without bread, they cannot be considered a meal.
¹¹ Greek τράγημα, τό.
¹² Therefore the previous questions have to be answered in the negative. The Babli disagrees, 107b.


###### Jerusalem Talmud Pesachim 10:1:3
[Jerusalem Talmud Pesachim 10:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:3)

אָמַר רִבִּי לֵוִי. הָאוֹכֵל מַצָּה בָּעֶרֶב הַפֶּסַח כְּבָא עַל אֲרוּסָתוֹ בְּבֵית חָמִיו. וְהַבָּא עַל אֲרוּסָתוֹ בְּבֵית חָמִיו לוֹקֶה. תַּנֵּי. רִבִּי יוּדָה בֶּן בָּתִירָה אוֹמֵר. בֵּין חָמֵץ בֵּין מַצָּה אָסוּר. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. רִבִּי לֹא הָיָה אוֹכֵל לֹא חָמֵץ וְלֹא מַצָּה. לֹא מַצָּה מִן הָדָא דְרִבִּי לֵוִי. וְלֹא חָמֵץ מִן הָדָא דְרִבִּי יוּדָה בֶּן בָּתִירָה. וְרִבִּי תַלְמִידֵיהּ דְּרִבִּי יוּדָה בֶּן בָּתִירָה הֲוָה. לֹא. תַּלְמִידֵיהּ דְּרִבִּי יַעֲקֻב בַּר קוֹרְשַׁיי הֲוָה. אֶלָּא בְגִין דַּהֲוַה בְכוֹר. אָמַר רִבִּי מָנָא. רִבִּי יוֹנָה אַבָּא הֲוַה בְכוֹר וַהֲוָה אֲכִיל. אָמַר רִבִּי תַּנְחוּמָא. לֹא מִן הָדָא אֶלָּא מִן הָדָא. רִבִּי אַיסִתֶּנֵיס הֲוָה. כַּד הֲוָה אֲכִיל בִּימָמָא לָא הֲוָה אֲכִיל בִּרַמְשָׁא. וְלַמָּה לָא הֲוָה אֲכִיל הָכָא בִימָמָא. כְּדֵי שֶׁיִּיכַּנֵּס לַשַּׁבָּת בְּתַאֲוָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Levi said, he who eats *mazzah* on Passover Eve is like one who sleeps with his betrothed in his father-in-law’s house¹³, and he who sleeps with his betrothed in his father-in-law’s house is flogged. It was stated: Rebbi Jehudah ben Bathyra says, both bread and *mazzah* are forbidden¹⁴. Rebbi Simon in the name of Rebbi Joshua ben Levi: Rebbi ate neither bread nor *mazzah.* No *mazzah* because of that of Rebbi Levi, and no bread because of that of Rebbi Jehudah ben Bathyra. Was Rebbi a student of Rebbi Jehudah ben Bathyra? No, he was a student of Rebbi Jacob ben Qorshai. But it was because he was a firstborn¹⁵ §470).. Rebbi Mana said, my father Rebbi Jonah was a firstborn and he ate. Rebbi Tanḥuma said, it is neither for this nor for that reason; Rebbi was asthenic¹⁶ and when he ate during the day, he could not eat in the night. Why did he not eat during this day? To enter the Sabbath with appetite¹⁷.

footnotes:
¹³ After the preliminary but before the definitive marriage, when she is forbidden to him.
¹⁴ On the entire 14th of Nisan, even in the morning when leavened matter still is permitted.
¹⁵ Even though this reason is refuted in the following and it is not mentioned in the Babli, under the influence of Good Friday the fast of the firstborn has become a holy rite (Tur Šulḥan Arukh Orah Hayyim
¹⁶ Greek ἀσθενής. Cf. Babli 108a, about Rav Sheshet.
¹⁷ Therefore it seems that Rebbi fasted every Friday.


###### Jerusalem Talmud Pesachim 10:1:4
[Jerusalem Talmud Pesachim 10:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:4)

אָמַר רִבִּי לֵוִי. לְפִי שֶׁדֶּרֶךְ עֲבָדִים לִהְיוֹת אוֹכְלִין מְעוּמָד. וְכָאן לִהְיוֹת אוֹכְלִין מְסוּבִּין. לְהוֹדִיעַ שֶׁיָּצְאוּ מֵעַבְדּוּת לַחֵירוּת. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אוֹתוֹ כְזַיִת שֶׁאָדָם יוֹצֵא בוֹ בַפֶּסַח צְרִיךְ לְאוֹכְלוֹ מֵיסַב. רִבִּי יוֹסֵי בְעָא קוֹמֵי רִבִּי סִימוֹן. אֲפִילוּ עֶבֶד לִפְנֵי רַבּוֹ. אֲפִילוּ אִשָּׁה לִפְנֵי בַעֲלָהּ. אָמַר לֵיהּ. בִּרְבִּי. עַד כָּאן שָׁמַעְתִּי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹⁸ Rebbi Levi said, because usually slaves eat while standing, and here one is forced to eat lying on couches, to proclaim that they went from slavery to freedom. Rebbi Simon in the name of Rebbi Joshua ben Levi: This olive-sized bit with which a person fulfills his obligation on Passover he must eat lying down. Rebbi Yose asked before Rebbi Simon, even a slave before his master, even a woman before her husband¹⁹? He said to him, great personality, that is all I heard.

footnotes:
¹⁸ Here starts the detailed discussion of the Mishnah.
¹⁹ For the entire paragraph, see Babli 108a. According to the Babli, only aristocratic women have to lie down.


###### Jerusalem Talmud Pesachim 10:1:5
[Jerusalem Talmud Pesachim 10:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:5)

אָמַר רִבִּי חִיָיה בָּר אָדָא. לְפִי שֶׁאֵין עָרֵב לְאָדָם לוֹכַל מִן הַקּוּפָּה. וְכָאן אֲפִילוּ מִן הַתַּמְחוּי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥiyya bar Ada said, because it is not agreeable for a person to eat from public assistance, and here even from the tray²⁰ it is an obligation of the poor to apply even to the distribution of food in kind, which is more demeaning than distribution of money, if otherwise he could not fulfill the requirements of the meal..

footnotes:
²⁰ In general, people are encouraged not to use public assistance even if they are entitled to it. But for the Passover Seder


###### Jerusalem Talmud Pesachim 10:1:6
[Jerusalem Talmud Pesachim 10:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:6)

תַּנֵּי. צָרִיךְ הוּא אָדָם לְשַׂמֵּחַ אֶת אִשְׁתּוֹ וְאֶת בָּנָיו בָּרֶגֶל. בַּמֶּה מְשַׂמְּחָן. בְּיַיִן. רִבִּי יוּדָה אוֹמֵר נָשִׁים בָּרָאוּי לָהֶן וּקְטַנִּים בָּרָאוּי לָהֶם. נָשִׁים בָּרָאוּי לָהֶן. כְּגוֹן מְסָנִּין וְצוּצְלִין. וּקְטַנִּים בָּרָאוּי לָהֶן. כְּגוֹן אֱגוֹזִין וְלוּזִין. אָמְרִין. הֲוָה רִבִּי טַרְפוֹן עֲבִיד כֵּן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was stated²¹: “A man has to make his family happy on a feast of pilgrimage. How does he make them happy? With wine. Rebbi Jehudah used to say, women with what is appropriate for them, and minors with what is appropriate for them. Women with what is appropriate for them, for example shoes²² and belts, and minors with what is appropriate for them, for example nuts and pistachios.” They said, Rebbi Tarphon acted in this way.

footnotes:
²¹ Babli 109a.
²² Reading מסאנין. N. J. Epstein reads ביסנין, Greek βύσσινα, “(garments) made of byssos, fine linen”. It probably is better to read “shoes”, which are accessories like belts, rather than “luxury linen garments” which are not quite what the Babli recommends for women in the Land of Israel.


###### Jerusalem Talmud Pesachim 10:1:7
[Jerusalem Talmud Pesachim 10:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:7)

מְנַיִין לְאַרְבָּעָה כוֹסוֹת. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי בְנָיָיה. כְּנֶגֶד אַרְבַּע גְּאוּלוֹת. לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי יְי וְהוֹצֵאתִי אֶתְכֶם וגו׳. וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וגו׳. וְהוֹצֵאתִי. וְהִצַּלְתִּי. וְגָאַלְתִּי. וְלָקַחְתִּי. רִבִּי יְהֹשֻׁעַ בֶּן לֵוִי אָמַר. כְּנֶגֶד אַרְבַּע כּוֹסוֹת שֶׁלְּפַּרְעֹה. וְכוֹס פַּרְעֹה בְּיָדִי. וָאֶשְׂחַט אוֹתָם אֶל כּוֹס פַּרְעֹה. וָאֶתֵּן אֶת הַכּוֹס עַל כַּף פַּרְעֹה. וְנָתַתָּ כוֹס פַּרְעֹה בְּיָדוֹ. רִבִּי לֵוִי אָמַר. כְּנֶגֶד אַרְבַּע מַלְכִיּוֹת. וְרַבָּנִן אָמְרֵי. כְּנֶגֶד אַרְבָּעָה כוֹסוֹת שֶׁלְפּוּרְעָנוּת שֶׁהקְּדוֹשׁ בָּרוּךְ הוּא עָתִיד לְהַשְׁקוֹת אֶת אוּמּוֹת הָעוֹלָם. כִּי כֹה אָמַר יְי אֱלֹהֵי יִשְׂרָאֵל אֵלַי קַח אֶת כּוֹס הַיַּיִן הַחֵימָה וגו׳. כּוֹס זָהָב בָּבֶל בְּיַד יְי. כִּי כוֹס בְּיַד יְי. יַמְטֵר עַל רְשָׁעִים פַּחִים אֵשׁ וְגָפְרִית וְרוּחַ זִלְעָפוֹת מְנָת כּוֹסָם. מָהוּ מְנָת כּוֹסָם. רִבִּי אָבוּן אָמַר. דִּיפְּלֵי פּוֹטֵירִין. כְּדִיפְּלֵי פּוֹטֵירִין אַחַר הַמֶּרְחַץ. וּכְנֶגְדָּן עָתִיד הַקְּדוֹשׁ בָּרוּךְ הוּא לְהַשְׁקוֹת אֶת יִשְׂרָאֵל אַרְבַּע כּוֹסוֹת שֶׁלְּנֶחָמוֹת. יְי מְנָת חֶלְקִי וְכוֹסִי. דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָיה. וְהָדֵין כּוֹס יְשׁוּעוֹת אֶשָּׂא תְּרֵיין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²³ pp. 186–187. From where the Four Cups? Rebbi Joḥanan in the name of Rebbi Benaiah: Corresponding to the four deliveries²⁴ 6:7–8.: *Therefore, say to the Children of Israel, I am the Eternal, and I shall take you out,* etc. *And I shall take you as My people,* etc. *I shall take you, I shall save you, I shall free you, I shall take you.* Rebbi Joshua ben Levi said, corresponding to the four cups of Pharao: *The cup of Pharao was in my hand; I took the grapes and squeezed them into Pharao ’s cup, and gave the cup in Pharao ’s hand. You will give the cup in the hand of Pharao*²⁵ 40:11,13. The relation to Passover is explained in Targum Pseudo-Jonathan *ad loc.**.* Rebbi Levi said, corresponding to the four kingdoms. But our teachers say, corresponding to the four cups of doom that the Holy One, praise to Him, will make the Gentiles drink at the end of days. *Truly, so said the Eternal, the God of Israel, to me: take this cup of the wine of wrath*²⁶ 25:15.*. The golden cup of Babylon is in the hand of the Eternal*²⁷. 51:7.*. Truly a cup is in the hand of the Eternal, intoxicating wine, fully to be mixed; He shall sprinkle from it but its dregs shall be drunk, squeezed to the last, by all the wicked of the earth*²⁸ 75:9.*. He shall let coals rain on the wicked; fire, sulphur, and burning wind is the portion of their cup*²⁹ 11:6.*.* What does *the portion of their cup* mean? R. Abun said: a double cup³⁰ like the double cup taken after a thermal bath. And in accordance with this correspondingly the Holy One, praised be He, will let Israel drink four cups of consolation at the End of Days: *The Eternal is the portion of my part and my cup*³¹ 16:5.*. You anointed my head with oil; my cup is overflowing*³²23:5.*. I shall lift up the cup of salvations*³³116:13. counts for two.

footnotes:
²³ For an explanation of this paragraph, see the author’s The Scholar’s Haggadah,
²⁴ Ex.
²⁵ Gen.
²⁶ Jer.
²⁷ Jer
²⁸ Ps.
²⁹ Ps.
³⁰ Greek διπλόν ποτήριον, τό.
³¹ Ps.
³² Ps.
³³ Ps.


###### Jerusalem Talmud Pesachim 10:1:8
[Jerusalem Talmud Pesachim 10:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:8)

תַּמָּן תַּנִּינָן. הַמּוֹצִיא יַיִן כְּדֵי מְזִיגַת הַכּוֹס. רִבִּי זְעוּרָה שָׁאַל לְרִבִּי יוֹשִׁיָּה. כַּמָּה הוּא שִׁיעוּרָן שֶׁלְּכוֹסוּת. אָמַר לֵיהּ. נִלְמוֹד סָתוּם מִן הַמְפוֹרָשׁ. דְּתַנֵּי רִבִּי חִיָיה. אַרְבָּעָה [כוּסוּת] שֶׁאָמְרוּ יֵשְׁנָן רְבִיעִית יַיִן בָּאִיטַלְקִי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
³⁴ 8, Notes 23–50.“One who brings out wine to mix a cup,” etc. Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of cups? He told him, let us infer the hidden from the explicit since Rebbi Ḥiyya stated, the Four Cups which they said add up to an Italic *quartarius* of wine.

footnotes:
³⁴ This text is from Šabbat


###### Jerusalem Talmud Pesachim 10:1:9
[Jerusalem Talmud Pesachim 10:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:9)

תַּמָּן תַּנִּינָן. מְפַנִּין אֲפִילוּ אַרְבַּע וְחָמֵשׁ קוּפּוֹת. רִבִּי זְעוּרָה שָׁאַל לְרִבִּי יוֹשִׁיָּה. כַּמָּה הִיא שִׁיעוּרָהּ שֶׁלְּקוּפְּה. אָמַר לֵיהּ. נִלְמוֹד סָתוּם מִן הַמְפוֹרָשׁ. דְּתַנִּינָן תַּמָּן. בְּשָׁלֹשׁ קוּפּוֹת שֶׁל שָׁלֹשׁ שָׁלֹשׁ סְאִין תּוֹרְמִין אֶת הַלִּישְׁכָּה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
There, we have stated³⁵ 18:1.: “One removes four or five baskets.” Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of baskets? He told him, let us infer the hidden from the explicit since we have stated there³⁶ 3:2.: “The contributions for the Temple were removed in three baskets of three *seah* each.”

footnotes:
³⁵ Mishnah Šabbat
³⁶ Mishnah Šeqalim


###### Jerusalem Talmud Pesachim 10:1:10
[Jerusalem Talmud Pesachim 10:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:10)

רִבִּי יוּסֵה בֵּירִבִּי בּוּן בְשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי [יוּדָא] הִיא. דְּתַנֵּי. מַּיִם כְּדֵי גְמִיָיה. רִבִּי יוּדָה אוֹמֵר. כְּדֵי מְזִיגַת (הַכּוֹס) [הַמּוֹזֵג] מְזוּג בְּכַמָּה. נִישְׁמְעִינָהּ מִן הָדָא. מַּיִם כְּדֵי גְמִיָיה. רִבִּי יוּדָה אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. יַיִן כְּדֵי גְמִיָיה. רִבִּי יוּדָה אוֹמֵר. כְּדֵי מְזִיגַת הַכּוֹס. כַּמָּה הוּא שִׁיעוּרָן שֶׁלְּכוֹסוּת. רִבִּי מָנָא אָמַר. טֶיטַרְטוֹן וּרְבִיעַ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yose ben Rebbi Abun said, it is Rebbi Jehudah’s. As it was stated³⁷ 8:10. “Water, a gulp; Rebbi Jehudah says, for the mixer’s mixing. Mixed by how much? Let us hear from the following: “Water. a gulp; Rebbi Jehudah says, for mixing a cup. Wine. a gulp; Rebbi Jehudah says, for mixing a cup.” What is the measure of cups? Rebbi Abun said, τέταρτον¹ is a quarter.

footnotes:
³⁷ Tosephta Šabbat
¹ Τεταρτεύς, -έως, ὁ, or τεταρτηρόν, τὸ, a measure of capacity.


###### Jerusalem Talmud Pesachim 10:1:11
[Jerusalem Talmud Pesachim 10:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:11)

מָהוּ לִשְׁתּוֹתָן בְּכֶרֶךְ אֶחָד. מִן מַה דְאָמַר רִבִּי יוֹחָנָן. הַלֵּל אִם שְׁמָעָן בְּבֵית הַכְּנֶסֶת יָצָא. הָדָא אָמְרָה. אֲפִילוּ שְׁתָיָין בְּכֶרֶךְ אֶחָד יָצָא. מָהוּ לִשְׁתּוֹתָן מְפוּסָקִין. כְּלוּם אָמְרוּ שֶׁיִּשְׁתֶּה לֹא שֶׁיִּשְׁתַּכֵּר. אִם שׁוֹתֶה הוּא מְפוּסָקִין אֵינוֹ מִשְׁתַּכֵּר. מָהוּ לָצֵאת בְּיַיִן שֶׁלִּשְׁבִיעִית. תַּנֵּי רִבִּי הוֹשַׁעְיָה. יוֹצְאֵין בְּיַיִן שֶׁלִּשְׁבִיעִית. מָהוּ לָצֵאת בְּקוֹנְדִּיטוֹן. מִן מַה דְתַנֵּי בַּר קַפָּרָא. קוֹנְדִּיטוֹן כְיַיִן. הָדָא אָמְרָה יוֹצְאֵין בְּקוֹנְדִּיטוֹן. מָהוּ לָצֵאת בָּהֵן מְזוּגִין. מִן מַה דְתַנֵּי רִבִּי חִיָיה. אַרְבָּעָה [כוֹסוֹת] שֶׁאָמְרוּ יוֹצְאֵין בָּהֶן בֵּין חַיִין בֵּין מְזוּגִין. וְהוּא שֶׁיְּהֵא בָהֶן טַעַם וּמַרְאֶה יַיִן. אָמַר רִבִּי יִרְמְיָה. מִצְוָה לָצֵאת בְּיַיִן אָדוֹם. [שֶׁנֶּאֱמַר.] אַל תֵּרֶא יַיִן כִּי יִתְאַדָּם. תַּנֵּי. מְבוּשָּׁל כְּדֵי תַבֵּל. מָהוּ לָצֵאת בְּיַיִן מְבוּשָּׁל. רִבִּי יוֹנָה אָמַר. יוֹצְאִין בְּיַיִן מְבוּשָּׁל. רִבִּי יוֹנָה כְדַעְתֵּיהּ. דְּרִבִּי יוֹנָה שָׁתִי אַרְבַּעְתֵי כַסּוֹי דְּלֵילֵי פִסְחָא וְחַזִּיק רֵישֵׁיהּ עַד עֲצַרְתָּא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
May one drink them together? Since Rebbi Joḥanan said about *Hallel,* if he heard it in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink, not that he should get drunk. If he drinks them with interruptions, would he not become drunk? May one fulfill his obligation with Sabbatical wine? Rebbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rebbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it have the taste and looks of wine. Rebbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? *Do not see wine when it shows its red color*³⁸ 23:31.*.* It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rebbi Jonah said, one may fulfill his obligation with cooked wine. Rebbi Jonah follows his own opinion, since Rebbi Jonah drank his four cups in the Passover night and had a headache until Pentecost.

footnotes:
³⁸ Prov.


###### Jerusalem Talmud Pesachim 10:1:12
[Jerusalem Talmud Pesachim 10:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:12)

רִבִּי יוּדָה בֵּירִבִּי אִלַעִאי שָׁתִי אַרְבַּעְתֵי כַסּוֹי דְּלֵילֵי פִיסְחָא וְחַזִּיק רֵישֵׁיהּ עַד חַגָּא. חַמְתֵּיהּ חָדָא מַטְרוֹנָה אַפּוֹי נְהִירִין. אָמְרָה לֵיהּ. סַבָּא סַבָּא. חָדָא מִן תְּלַת מִילִּין אִית בָּךְ. אוֹ שְׁתֻיי חֲמַר אַתְּ. אוֹ מַלְוֶה בְרִיבִּית אַתְּ. אוֹ מְגַדֵּל חֲזִירִים אַתְּ. אֲמַר לָהּ. תִּיפַּח רוּחָהּ דַּהִיא אִיתְּתָא. חָדָא מִן אִילֵּין תַּלְתֵּי מִילַּיָיא לֵית בִּי. אֶלָּא אוּלְפָּנִי שְׁכִיחַ לִי. דִּכְתִיב חָכְמַת אָדָם תָּאִיר פָּנָיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Jehudah bar Ilai drank his four cups in the Passover night and had a headache until Tabernacles. A lady saw that his face was shiny. She said to him, old man, old man, one of three things applies to you. Either you are drunk from wine, or you are lending on interest, or you are raising pigs. He answered her, this woman’s spirit shall be blown away, not one of these three things applies to me, but my learning is ever present with me, as it is written, *a man’s wisdom illuminates his face.*


###### Jerusalem Talmud Pesachim 10:1:13
[Jerusalem Talmud Pesachim 10:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:13)

רִבִּי אַבָּהוּ אָתָא לְטִיבֵּרְיָּא. חְמוֹנֵיהּ תַּלְמִידוֹי דְרִבִּי יוֹחָנָן אַפּוֹי נְהִירִין. אָמְרוּן קוֹמֵי רִבִּי יוֹחָנָן. אַשְׁכַּח רִבִּי אַבָּהוּ סִימָא. אֲמַר לוֹן. לָמָּה. אָמְרִין לֵיהּ. אַפּוֹי נְהִירִין. אֲמַר לוֹן. דִּילְמָא אוֹרַיְתָא חַדְּתָא שְׁמַע. סְלִק לְגַבֵּיהּ. אֲמַר לֵיהּ. מַה אוֹרַיָיא חַדְּתָא שְׁמַעְתָּ. אֲמַר לֵיהּ. תוֹסֶפְתָּא עַתִּיקְתָא. וּקְרָא עֲלוֹי. חָכְמַת אָדָם תָּאִיר פָּנָיו.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Abbahu descended to Tiberias. The students of Rebbi Joḥanan saw that his face was shining. They said before Rebbi Joḥanan, Rebbi Abbahu found a treasure. He asked them, why? They told him, his face is shining. He said to them, maybe he understood a new teaching. He came to visit him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, *a man’s wisdom illuminates his face*


###### Jerusalem Talmud Pesachim 10:1:14
[Jerusalem Talmud Pesachim 10:1:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:1:14)

אָמַר רִבִּי חֲנִינָה. לוֹגְא דְאוֹרַיְתָא תוֹמַנְתָּא עַתִּיקְתָא דְּמּוּרִיֵיסָא דְצִיפּוֹרִין. אָמַר רִבִּי יוֹנָה. חֲכִים אֲנָא לָהּ. דְּבֵית רִבִּי יַנַּאי מְכִילִין בָהּ דְּבַשׁ. תַּנֵּי. חֲצִי שְׁמִינִית טִיבֶּרָנִית יְשָׁנָה. אָמַר רִבִּי יוֹחָנָן. הָדָא דִידָן הֲוָות. וְלָמָּה לֹא אָמַר. עַתִּיקְתָא. בְּגִין דַּהֲוָות בְּיוֹמֹי. וְאִית דְּאָמְרִין. דַּהֲוָות זְעִירָא. וְרָבַת וּזְעִירַת. וְלָא זְעִרַת כַּמָּה דַהֲוָות. כַּמָּה הוּא שִׁיעוּרוֹ שֶׁלְּכוֹס. רִבִּי יוֹסֵה בְשֵׁם רִבִּי יוּדְה בַּר פָּזִי רִבִּי יוּסֵי בֵּירִבִּי בּוּן בְּשֵׁם שְׁמוּאֵל. אֶצְבָּעַיִים עַל אֶצְבָּעַיִים עַל רוּם אֶצְבַּע וּמֶחֱצָה וּשְׁלִישׁ אֶצְבַּע. תַּנֵּי. יָבֵשׁ כְּזַיִת. דִּבְרֵי רִבִּי נָתָן. רַבָּנִן דְּקַיְסָרִין רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. אַתְיָא דְּרִבִּי [נָתָן] כְּרִבִּי שִׁמְעוֹן. כְּמַה דְרִבִּי שִׁמְעוֹן אָמַר. בָּרְבִיעִית. כֵּן רִבִּי נָתָן אָמַר. לִכְשֶׁיּקְרַשׁ יְהֵא בוּ כְזַיִת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥanina said, the *log* of the Torah is the old Sepphorean eighth of fish sauce. Rebbi Jonah said, I know it. In the House of Rebbi Yannai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rebbi Joḥanan said, this one we used. Why did he not say, the old one? Because it was in his days. Some are saying, it was small, then was enlarged, and diminished, but it was not made small as before. What is the measure of a cup? Rebbi Yose in the name of Rebbi Jehudah bar Pazi, Rebbi Yose ben Rebbi Abun in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger⁴⁰ which varies from 148 m for the (Egyptian) *itinerant stadion* to the Greek sacramental 184 m. Based on the itinerant *stadion* and 1 mile = 7.5 stadia = 2000 cubits, one would obtain 91 cm3 for the cup.
In *Terumot* 10:7 (Note 80), a *log* is defined as (volume corresponding to a weight of) 200 denar. If volume of water is intended, this would make a cup of 155 cm3. In *Terumot* 5:3, the *log* is defined as the volume of 4 eggs, the *modius* (16 *log)* as 96 eggs (in the Babli, *Eruvin* 83a, 217 eggs, which, however, refers not to the Roman but the Syrian *modius,* twice the volume of the Roman). For the standard *modius* of 8.536 1, this gives the volume of a cup as the standard *quartarius* of 133 cm3 (Note 1).. It was stated, dried like the volume of an olive, the words of Rebbi Nathan. The rabbis of Caesarea in the name of Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi Nathan follows Rebbi Simeon. Just as Rebbi Simeon says, a *quartarius,* so Rebbi Nathan says, a *quartarius,* when it jells it will have the volume of an olive.

footnotes:
⁴⁰ This value of 2×2×15/6 = 71/3 cubic digits compares to a Babylonian value of 10.8 cubic digits (Babli 109a). A cubit is 24 digits. Various cubits were in use; therefore it is difficult to define this volume in modern terms. The variability of the cubit is mirrored in the Greek world by the many values given for the stadion,


###### Jerusalem Talmud Pesachim 10:2:1
[Jerusalem Talmud Pesachim 10:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:2:1)

**משנה:** מָזְגוּ לוֹ כוֹס רִאשׁוֹן בֵּית שַׁמַּאי אוֹמְרִים מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. וּבֵית הִלֵּל אוֹמְרִים מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One mixes him⁴¹ Everybody else’s cup also is filled but only the celebrant recites the benediction of *Qiddush.* The Mishnah is paralleled by Mishnah *Berakhot* 8:1 (referring to the Sabbath). Halakhah 2 in its entirety is paralleled in *Berakhot* 8:1 (**ב**), Notes 2–18. the first cup. The House of Shammai say, he pronounces the benediction of the day and after that he pronounces the benediction over the wine. But the House of Hillel say, he pronounces the benediction over the wine and after that he pronounces the benediction of the day.

footnotes:
⁴¹ The celebrant of the Seder.


###### Jerusalem Talmud Pesachim 10:2:2
[Jerusalem Talmud Pesachim 10:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:2:2)

**הלכה:** מַה טַעַמְהוֹן דְּבֵית שַׁמַּי. שֶׁקְּדוּשַּׁת הַיּוֹם גָּרְמָה לַיַּיִן שֶׁיָּבוֹא. וּכְבָר נִתְחַיֵיב בִּקְדּוּשַּׁת הַיּוֹם עַד שֶׁלֹּא בָא הַיַּיִן. מַה טַעַמְהוֹן דְּבֵית הִלֵּל. שֶׁהַיַּיִן גּוֹרֵם לִקְדּוּשַּׁת הַיּוֹם שֶׁתֵּיאָמֵר. דָּבָר אַחֵר. הַיַּיִן תָּדִיר וֹקְדוּשָּׁה אֵינָהּ תְּדִירָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** What is the reason of the House of Shammai? The Sanctification of the Day causes the wine to be served; he was obligated for the Sanctification of the Day before the wine was served. What is the reason of the House of Hillel? The wine causes the Sanctification of the Day to be recited. Another explanation: The wine is frequent, Sanctification is less frequent.


###### Jerusalem Talmud Pesachim 10:2:3
[Jerusalem Talmud Pesachim 10:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:2:3)

אָמַר רִבִּי יוֹסֵי. מִדִּבְרֵי שְׁנֵיהֶן. יַיִן וְאַבְדָּלָה הַיַּיִן קוֹדֵם. כְּלוּם טַעַמְהוֹן דְּבֵית שַׁמַּי לֹא שֶׁקְּדוּשַּׁת הַיּוֹם גָּרְמָה לַיַּיִן. וְכָאן הוֹאִיל וְאַבְדָּלָה גָּרְמָה לַיַּיִן שֶׁיָּבוֹא. הַיַּיִן קוֹדֵם. כְּלוּם טַעַמְהוֹן דְּבֵית הִלֵּל אֶלָּא שֶׁהַיַּיִן תָּדִיר וֹקְדוּשָּׁה אֵינָהּ תְּדִירָה. וְכָאן הוֹאִיל וְהַיַּיִן תְּדִירָה וְאַבְדָּלָה אֵינָהּ תְּדִירָה. הַיַּיִן קוֹדֵם. אָמַר רִבִּי מָנָא. מִדִּבְרֵי שְׁנֵיהֶן. יַיִן וְאַבְדָּלָה אַבְדָּלָה קוֹדֵם. כְּלוּם טַעַמְהוֹן דְּבֵית שַׁמַּי אֶלָּא שֶׁכְּבָר נִתְחַיֵיב בִּקְדּוּשַּׁת הַיּוֹם עַד שֶׁלֹּא בָא הַיַּיִן. וְכָאן הוֹאִיל וְנִתְחַיֵיב בָאַבְדָּלָה עַד שֶׁלֹּא בָא הַיַּיִן. אַבְדָּלָה קוֹדֶמֶת. כְּלוּם טַעַמְהוֹן דְּבֵית הִלֵּל אֶלָּא שֶׁהַיַּיִן גּוֹרֵם לִקְדּוּשַּׁת הַיּוֹם שֶׁתֵּיאָמֵר. וְכָאן הוֹאִיל וְהַיַּיִן גּוֹרֵם לָאַבְדָּלָה שֶׁתֵּיאָמֵר. אַבְדָּלָה קוֹדֶמֶת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yose said: From the words of both of them it follows that for wine and *Havdalah,* the wine comes first. Is not the reason of the House of Shammai that the Sanctification of the Day causes the wine to be served? But here, *Havdalah* does {not}⁴² missing here, but logically necessary. cause the wine to be served; wine therefore has precedence. Is not the reason of the House of Hillel that the wine is frequent, Sanctification of the Day is less frequent? Also here, wine is frequent and *Havdalah* is less frequent: the wine has precedence. Rebbi Mana said: From the words of both of them it follows that for wine and *Havdalah, Havdalah* comes first. Is not the reason of the House of Shammai that he was obligated for the Sanctification of the Day before the wine came? Also here, since he is obligated for *Havdalah* before the wine came, *Havdalah* has precedence. Is not the reason of the House of Hillel that the wine causes the Sanctification of the Day to be recited? But here, the wine does {not}⁴² missing here, but logically necessary. cause *Havdalah* to be recited: *Havdalah* has precedence.

footnotes:
⁴² Added from Berakhot,
⁴² Added from Berakhot,


###### Jerusalem Talmud Pesachim 10:2:4
[Jerusalem Talmud Pesachim 10:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:2:4)

אָמַר רִבִּי זְעוּרָה. מִדִּבְרֵי שְׁנֵיהֶן. מַבְדִּילִין בְּלֹא יַיִן וְאֵין מְקַדְּשִׁין אֶלָּא בְיַיִן. הִיא דַּעְתֵּיהּ דְּרִבִּי זְעוּרָה. דְּרִבִּי זְעוּרָה אָמַר. מַבְדִּילִין עַל שֵׁכָר. וְאָזְלִין מִן אָתָר לְאָתָר לְמִישְׁמַע קִידּוּשָׁא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Zeˋira said: One infers from the words of both of them that one may make *Havdalah* without wine but one may not make *Qiddush* without wine. That is the opinion of Rebbi Zeˋira since Rebbi Zeˋira said: One makes *Havdalah* on alcoholic beverages but one goes from one place to another to hear *Oiddush.*


###### Jerusalem Talmud Pesachim 10:2:5
[Jerusalem Talmud Pesachim 10:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:2:5)

אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. נְהִגִין תַּמָּן. בְּמָקוֹם שֶׁאֵין יַיִן שְׁלִיחַ צִיבּוּר יוֹרֵד לִפְנֵי הַתֵּיבָה וְאוֹמֵר בְּרָכָה אַחַת מֵעֵין שֶׁבַע. וְחוֹתֵם. מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַשַּׁבָּת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Yose ben Rebbi Abun said: There, they have the custom that at a place without wine, the reader descends before the Ark, recites one benediction that contains seven, and closes by “He Who sanctifies Israel and the Sabbath Day”.


###### Jerusalem Talmud Pesachim 10:3:1
[Jerusalem Talmud Pesachim 10:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:3:1)

**משנה:** הֵבִיאוּ לְפָנָיו יְרָקוֹת וַחֲזֶרֶת מְטַבֵּל בַּחֲזֶרֶת עַד שֶׁהוּא מַגִּיעַ לְפַרְפֶּרֶת הַפַּת. הֵבִיאוּ לְפָנָיו מַצָּה וַחֲזֶרֶת וַחֲרוֹסֶת וּשְׁנֵי תַבְשִׁילִין אַף עַל פִּי שֶׁאֵין חֲרוֹסֶת מִצְוָה. רִבִּי לִעֶזֶר בֵּי רִבִּי צָדוֹק אוֹמֵר מִצְוָה. וּבַמִּקְדָּשׁ מְבִיאִין לְפָנָיו גּוּפוֹ שֶׁל פֶּסַח:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** They bring before him vegetables and Romaine lettuce⁴³, Mishnah 2:5. General vegetables are mentioned only in the Mishnah of the Yerushalmi; from the Halakhah which mentions that one is permitted non-bitter vegetables for the first dip it seems that they were not mentioned in the Mishnah underlying the Halakhah.. One dips Romaine lettuce⁴⁴ pp. 228–233., until he comes to filling the bread⁴⁵, when one brings before him⁴⁶ *mazzah,* and Romaine lettuce, and *haroset*⁴⁷*,* and two dishes⁴⁸ and the festival offerings of Temple times., even though *haroset* is not an obligation; Rebbi Eliezer ben Rebbi Sadoq says, it is an obligation. In the Temple⁴⁹ one brings before him the body of the *Pesaḥ.*

footnotes:
⁴³ “Romaine lettuce” is used as stand-in for all bitter herbs admissible for the Seder
⁴⁴ As an appetizer, since on Passover the cookies usually served as appetizers may not be used; cf. The Scholar’s Haggadah,
⁴⁵ After the discussion of the Exodus, described in Mishnaiot 4,5,6. “Filling the bread” refers to the meal where in the absence of forks and knives one ate everything as fillers of pitta-bread; in this case, freshly baked soft mazzah.
⁴⁶ Unless the entire plate was brought on a table at the start.
⁴⁷ A moist mixture of fruits and spices in which the bitter herbs have to be dipped.
⁴⁸ As the Halakhah explains, a remembrance of the Pesaḥ
⁴⁹ In Jerusalem in Temple times.


###### Jerusalem Talmud Pesachim 10:3:2
[Jerusalem Talmud Pesachim 10:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:3:2)

**הלכה:** חֲבֵרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. צָרִיךְ לְטַבֵּל בַּחֲזֶרֶת שְׁנֵי פְעָמִים. רִבִּי זְעוּרָה בְשֵׁם רִבִּי יוֹחָנָן. אֵינוֹ צָרִיךְ לְטַבֵּל בַּחֲזֶרֶת שְׁנֵי פְעָמִים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אִם לֹא טִבֵּל פַּעַם רִאשׁוֹנָה צָרִיךְ לְטַבֵּל פַּעַם שְׁנִיָיה. מַתְנִיתָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. שֶׁבְּכָל הַלֵּילוֹת אָנוּ מַטְבִּילִין פַּעַם אַחַת. וְהַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים. סְבַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ עַל הָדָא דְבַר קַפָּרָה. מַתְנִיתָא פְלִיגָא עַל בַּר קַפָּרָא. שֶׁבְּכָל הַלֵּילוֹת אָנוּ מַטְבִּילִין אוֹתוֹ עִם הַפַּת. וְכָאן אָנוּ מַטְבִּילִין אוֹתוֹ בִּפְנֵי עַצְמוֹ. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. יוֹצְאִין בַּמַּצָּה בֵּין שֶׁכִּיוֵון. בֵּין שֶׁלֹּא כִיוֵון. וְהָכָא מִכֵּיוָן שֶׁהֵיסַב. חֲזָקָה כִּיוֵּין. מְתִיב רִבִּי יִרְמְיָה קוֹמֵי רִבּי זְעוּרָה. מַתְנִיתָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. הֵבִיאוּ לְפָנָיו מַצָּה וַחֲזֶרֶת וַחֲרוֹסֶת. אַף עַל פִּי שֶׁאֵין חֲרוֹסֶת מִצְוָה. חֲזָרָת מִצְוָה. אָמַר לֵיהּ. שֶׁכֵּן רַב מְטַבֵּל בַּתַּורְדִּין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** The colleagues in the name of Rebbi Joḥanan: One has to dip Romaine lettuce twice. Rebbi Zeˋira in the name of Rebbi Joḥanan: One need not dip Romaine lettuce twice⁵⁰ one has to eat vegetable, with the appropriate benediction of “Him Who created the produce of the earth,” and at the start of the meal one has to eat bitter herbs, in fulfillment of the biblical obligation, without benediction on the bitter herbs as food. The only problem is whether the benediction for the food must be for bitter herbs, or whether any vegetable is fine, and the benediction can be intended to include the bitter herbs consumed later. There are two conflicting traditions in the name of R. Joḥanan.. Rebbi Simeon ben Laqish said, if he did not dip the first time, he has to dip the second time⁵¹. The Mishnah disagrees with Rebbi Simeon ben Laqish; “On all other nights we dip once, this night twice.” Rebbi Simeon ben Laqish is of one opinion with Bar Qappara; the Mishnah disagrees with Bar Qappara: On all other nights we dip with bread⁵², but here we dip it by itself. The Mishnah disagrees with Rebbi Joḥanan, one fulfills his obligation with *mazzah,* whether he intended it or did not intend⁵³. But here since he was lying on a couch, the presumption is that he intended⁵⁴. Rebbi Jeremiah objected before Rebbi Zeˋira, does not the Mishnah disagree with Rebbi Simeon ben Laqish? “one brings before him *mazzah,* and Romaine lettuce, and *haroset,* … even though *haroset* is not an obligation.” Romaine lettuce is an obligation⁵⁵ is singled out as optional, it follows that bitter herbs are not optional even for the first dipping, and that a benediction for non-bitter vegetables as food would not be valid for bitter herbs.. He said to him, since Rav dips with beets⁵⁶.

footnotes:
⁵⁰ He holds that after the Qiddush
⁵¹ He holds that the first dipping is optional, an opinion rejected by the Babli 114b.
⁵² One fills the pitta with food and dips the bread in sauce; without knives and forks this is the usual way to eat dinner. To dip vegetable without bread is uncommon.
⁵³ Since in his opinion a biblical obligation is discharged when the required action is completed, with or without particular intention, then it should be impossible to eat bitter herbs the second time in fulfillment of the biblical obligation since the obligation already was discharged unintentionally with the first dipping.
⁵⁴ But for vegetables this cannot be presupposed.
⁵⁵ This question implies that in his version of the Mishnah, “vegetables” were not mentioned. Since haroset
⁵⁶ Therefore it is preferable to use some other vegetable for the benediction over food and reserve bitter herbs for the biblically ordained ceremony. Babli 115a.


###### Jerusalem Talmud Pesachim 10:3:3
[Jerusalem Talmud Pesachim 10:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:3:3)

תַּגָּרֵי יְרוּשָׁלֵם הָיוּ אוֹמְרִים. בּוֹאוּ וּטְלוּ לָכֶם תַּבְלֵי מִצְוָה. בְּנֵי בֵייתֵיהּ דְּאִיסִּי בְשֵׁם אִיסִּי. וְלָמְּה נִקְרֵא שְׁמָהּ (דּוּכָה. דּוּ הָכָא עִימָּן) [רוֹבָה. שֶׁהִיא רַבָּה עִמּוֹ]. רִבִּי יְהוֹשֻׁעַ בֵּן לֵוִי אָמַר. צְרִיכָה שֶׁתְּהֵא עַבַה. מִילְּתֵיהּ אָמְרָה. זֵיכֶר לַטִּיט. אִית תַּנָּיֵי תַנֵּי. צְרִיכָה שֶׁתְּהֵא רַכָּה. מִילְּתֵיהּ אָמַר. זֵיכֶר לַדָּם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
The traders of Jerusalem used to say, “come and buy spices for the meritorious deed.⁵⁷ Babli 116a.” The family of Issy in the same of Issy: Why is it⁵⁷ Babli 116a. called “pounded”? Because one pounds⁵⁸ for it. Rebbi Joshua ben Levi said, it has to be thick. His word implies that it is a remembrance of the mortar⁵⁹. There are Tannaim who state, it has to be soft⁶⁰2, §256, the text is very different.). This word implies that it is a remembrance of the blood.

footnotes:
⁵⁷ The haroset.
⁵⁷ The haroset.
⁵⁸ The spices and fruits are pounded to produce haroset.
⁵⁹ The mortar used by the Israelite slaves in Egypt.
⁶⁰ It needs added wine. (In Medieval sources, such as Or Zaruaˋ


###### Jerusalem Talmud Pesachim 10:3:4
[Jerusalem Talmud Pesachim 10:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:3:4)

תַּנֵּי וּבִגְבוּלִין צְרִיכִין שְׁנֵי תַבְשִׁילִין אֶחָד זֵיכֶר לַפֶּסַח וְאֶחָד זֵיכֶר לַחֲגִיגָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was stated: Outside Jerusalem one needs two dishes⁶¹, one as remembrance of the *Pesaḥ,* and one as remembrance of the holiday offering.

footnotes:
⁶¹ The common usage is a roasted bone and an egg. Babli 114b.


###### Jerusalem Talmud Pesachim 10:4:1
[Jerusalem Talmud Pesachim 10:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:4:1)

**משנה:** מָזְגוּ לֹו כוֹס שֵׁנִי וְכָאן הַבֵּן שׁוֹאֵל. אִם אֵין דַּעַת בַּבֵּן לִשְׁאוֹל אָבִיו מְלַמְּדוֹ מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת. שֶׁבְּכָל הַלֵּילוֹת אָנוּ מַטְבִּילִין פַּעַם אַחַת וְהַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה וְהַלַּיְלָה הַזֶּה כּוּלּוֹ מַצָּה. שֶׁבְּכָל הַלֵּילוֹת אוֹכְלִין בָּשָׂר צָלִי שָׁלוּק וּמְבוּשָּׁל וְהַלַּיְלָה הַזֶּה כּוּלּוֹ צָלִי. וּלְפִי דַעְתּוֹ שֶׁל בֵּן אָבִיו מְלַמְּדוֹ. מַתְחִיל בִּגְנוּת וּמְסַיֵים בִּשְׁבָח וְדוֹרֵשׁ מֵאֲרַמִּי אוֹבֵד אָבִי עַד שֶׁהוּא גוֹמֵר כָּל הַפָּרָשָׁה. רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר כָּל שֶׁלֹּא אָמַר שְׁלשָׁה דְבָרִים אֵילּוּ בַפֶּסַח לֹא יָצָא יְדֵי חוֹבָתוֹ. פֶּסַח מַצָּה וּמָרוֹרִים. פֶּסַח עַל שֵׁם שֶׁפָּסַח הַמָּקוֹם עַל בָּתֵּי אֲבוֹתֵינוּ בְמִצְרָיִם. מַצָּה עַל שֵׁם שֶׁנִּגְאֲלוּ אֲבוֹתֵינוּ מִמִּצְרָיִם. מָרוֹר עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִיִים אֶת חַיֵּי אֲבוֹתֵינוּ בְּמִצְרָיִם. בְּכָל דּוֹר וָדוֹר חַיָיב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא יָצָא מִמִּצְרַיִם שֶׁנֶּאֱמַר וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה יי לִי בְּצֵאתִי מִמִּצְרָיִם. לְפִיכָךְ אָנוּ חַיָיבִין לְהוֹדוֹת לְהַלֵּל לְשַׁבֵּחַ לְפָאֵר לְרוֹמֵם לְנַצֵּחַ לְגַדֵּל לְמִי שֶׁעָשָׂה לָנוּ אֶת כָּל הַנִּסִּים הָאֵילּוּ וְהוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת וְנֹאמַר לְפָנָיו הַלְלוּיָהּ:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One mixes him the second cup, and here the son asks⁶². If the son does not know how to ask, his father instructs him⁶³: What is the difference between this night and all other nights? For every night we dip once⁶⁴, but this night we dip twice. For every night we eat leavened and unleavened bread, but this night only unleavened. For in all other nights we eat meat roasted, preserved⁶⁵, or cooked, but in this night only roasted. According to the son’s understanding the father teaches him⁶⁶. He starts with ignominy⁶⁷ and ends with praise and explains from “a lost Aramean was my father” until he finishes the paragraph⁶⁸ 26:5–8. The Babli text, “until he finishes the paragraph completely”, would instruct to include also v. 9, not included in the Haggadah text identical with *Sifry Deut.* on *Deut.* 26:5–8..
Rabban Gamliel used to say, anybody who did not teach these three words on Passover did not fulfill his duty, *Pesaḥ, mazzah,* and bitter herbs. *Pesaḥ* because the Omnipresent passed over the houses of our forefathers in Egypt, *mazzah* because our forefathers were freed from Egypt⁸¹ 12:39 is understood, but is not included in any reliable Mishnah ms.. Bitter herbs because the Egyptians embittered the lives of our forefathers in Egypt. In every generation a person is required to see himself as if he himself had gone out of Egypt, as it was said, *you shall tell your son on that day, this is on account of what the Eternal did for me when I left Egypt.* Therefore we are required to thank, sing His praise, laud, glorify, exalt, praise in perpetuity, to glorify, Him who did all these miracles for us⁸² and led us from slavery to freedom; let us say before Him *Hallelujah*⁸³ 113–118.*.*

footnotes:
⁶² He is supposed spontaneously to ask why this dinner is different from the usual set-up.
⁶³ The following catalogue is an example of the questions with which the instruction may start. The order of the questions is the same in Maimonides’s text, different in the Babli.
⁶⁴ As explained in Note 52.
⁶⁵ By extended cooking. This always is mentioned as a separate category of preparation of food.
⁶⁶ Along the lines explained in Mishnah 5. If children or women do not understand Hebrew, this implies the duty to translate the Haggadah text.
⁶⁷ As explained in Halakhah 5.
⁶⁸ Deut.
⁸¹ A reference to Ex.
⁸² Since everybody has to consider himself as if he left Egypt, it is appropriate that here “our forefathers” are not mentioned, in contrast to the Mishnah in the Babli.
⁸³ The Hallel, Pss.


###### Jerusalem Talmud Pesachim 10:4:2
[Jerusalem Talmud Pesachim 10:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:4:2)

**הלכה:** תַּנֵּי רִבִּי חִיָיה. כְּנֶגֶד אַרְבָּעָה בָּנִים דִּיבְּרָה תוֹרָה. בֶּן חָכָם בֶּן רָשָׁע בֶּן טִיפֵּשׁ בֶּן שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאָל. בֶּן חָכָם מָהוּ אוֹמֵר. מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְי אֱלֹהֵינוּ אוֹתָנוּ. אַף אַתָּה אֱמוֹר לֹו. בְּחוֹזֶק יָד הוֹצִיאָנוּ יְי מִמִּצְרַיִם מִבֵּית עֲבָדִים. בֶּן רָשָׁע מָהוּ אוֹמֵר. מָה הָעֲבוֹדָה הַזֹּאת לָכֶם. מַה הַטּוֹרַח הַזֶּה שֶׁאַתֶּם מַטְרִיחִין עָלֵינוּ בְּכָל (שָׁעָה וְשָׁעָה) [שָׁנָה וְשָׁנָה]. מִכֵּיוָן שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל אַף אַתָּה אֱמוֹר לוֹ. בַּעֲבוּר זֶה עָשָׂה יְי לִי. לִי עָשָׂה. לְאוֹתוֹ הָאִישׁ לֹא עָשָׂה. אִילּוּ הָיָה אוֹתוֹ הְאִישׁ בְּמִצְרַיִם לֹא הָיָה רָאוּי לְהִיגָּאֵל מִשָּׁם לְעוֹלָם. טִיפֵּשׁ מָהוּ אוֹמֵר. מַה זֹּאת. אַף אַתְּ לַמְּדוֹ הִילְכוֹת הַפֶּסַח. שֶׁאֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקִימוֹן. מַהוּ אֲפִיקִימוֹן. שֶׁלֹּא יְהֵא עוֹמֵד מֵחֲבוּרָה זוֹ וְנִכְנַס לַחֲבוּרָה אֲחֶרֶת. בֶּן שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאָל אַתְּ פְּתַח לוֹ תְחִילָּה. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָמְרָה כֵן. אִם אֵין דַּעַת בַּבֵּן אָבִיו מְלַמְּדוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Ḥiyya stated⁶⁹ 18. There the answers to the wise and stupid children are switched. “The Torah spoke about Four Children, a wise child, a wicked child, a stupid child, and a child who does not know how to ask. What does the wise child say? *What are the testimonials, the ordinances, and the laws, that the Eternal, our God, commanded us*⁷⁰ 6:20. The text of R. Ḥiyya and the Mekhilta is that underlying the LXX; the masoretic text has the child asking, *what are the testimonials, … commanded you.* This is a natural formulation for a child born later, asking a member of the generation which first received the Torah. The formulation of the Yerushalmi/Mekhilta was common in all Haggadot until corrected by pedantic editors who copied the masoretic text, disregarding talmudic tradition in Biblical quotes.
Following Nahmanides, the “testimonials” are obligations in remembrance of His miracles, the “ordinances” are those commandments for which no reason is hinted at in the Torah, and the “laws” are the legal instructions to the court.*?* Also you shall tell him, *with a strong hand did the Eternal lead us out of Egypt, the house of slaves*⁷¹ 13:14, the biblical answer to the question of the stupid child. The answer addresses the reason why one is obligated to follow the rules of Jewish worship, which is much more expensive than gentile rites.*.* What does the wicked son say? *What does this service mean to you*⁷² 12:26.*?* What is this exertion which you impose on us every (moment) [year]? Since he excluded himself from the community, also you shall tell him, *because of this did the Eternal do for me when I left Egypt*⁷³ 13:8.. For me, He did it, for that man He did not do it. If that man had been in Egypt, he would not have been worthy ever to be redeemed. What does the stupid child say? *What is this*⁷⁴ 13:14. The question is not about Passover but about the obligation of sacrificing the firstlings of the flock. In order that the child should understand the answer given to the wise child, he first has to learn by rote all the rules, up to the last Mishnah dealing with the rules of the Passover celebration.*?* Tell him the rules of Passover, that one may not follow the *Pesaḥ*ἐπὶ κῶμον⁷⁵. What means ἐπὶ κῶμον? That one not leave one company and join another company. With the child who does not know how to ask⁷⁶ 13:8, *you must tell your child on that day as follows: …,* without a question preceding., you have to begin and initiate with him.” Rebbi Yose said, that is what the Mishnah says, “if the son does not know how to ask, his father instructs him.”

footnotes:
⁶⁹ The Babylonian parallel, used in the common Haggadah, is in Mekhilta dR. Ismael, Bo, Pisqa
⁷⁰ Deut.
⁷¹ Ex.
⁷² Ex.
⁷³ Ex.
⁷⁴ Ex.
⁷⁵ A (frequently drunken) revelry, characteristic of Greek celebrations and most objectionable to Jews.
⁷⁶ The child who does not know how to ask is alluded to in Ex.


###### Jerusalem Talmud Pesachim 10:5:1
[Jerusalem Talmud Pesachim 10:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:5:1)

**משנה:** עַד אֵיכָן הוּא אוֹמֵר בֵּית שַׁמַּאי אוֹמְרִים עַד אֵם הַבָּנִים שְׂמֵחָה. וּבֵית הִלֵּל אוֹמְרִים עַד חַלָּמִישׁ לְמַעְיְנוֹ מָיִם. וְחוֹתֵם בִּגְאוּלָּה. רִבִּי טַרְפוֹן אוֹמֵר אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרַיִם וְהִגִּיעָנוּ הַלַּיְלָה הַזֶּה וְאֵינוֹ חוֹתֵם. רִבִּי עֲקִיבָה אוֹמֵר כֵּן ה׳ אֱלֹהֵינוּ יַגִּיעֵנוּ לִרְגָלִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם שְׂמֵחִים בְּבִנְיַן עִירָךְ שָׂשִׂים בַּעֲבוֹדָתָךְ וּבְחִידּוּשׁ בֵּית מִקְדָּשָׁךְ. וְשָׁם נֹאכַל מִן הַפְּסָחִים וּמִן הַזְּבָחִים אֲשֶׁר הִגִּיעַ דָּמָם עַל קִיר מִזְבָּחָךְ לְרָצוֹן וְנוֹדֶה לְךָ עַל גְּאוּלָּתֵינוּ. בָּרוּךְ אַתָּה יי גָּאַל יִשְׂרָאֵל:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** How far does he say? The House of Shammai say, up to *a happy mother of children*⁸⁴ 113 only.*.* But the House of Hillel are saying, up to *the pebble into a source of water*⁸⁵ 114, starting with *Ps.* 113.*,* and he finishes with “redemption.⁹⁶”
Rebbi Tarphon says, ⁹⁶“Who freed us and freed our forefathers from Egypt and let us reach this night”, and does not seal⁹⁷. Rebbi Aqiba says, ⁹⁸“so Eternal, our God, let us reach other festivals coming towards us in peace, happy in the rebuilding of Your city, enjoying Your service, and the renewal of Your Temple. There may we eat from the *Pesaḥ* and well-being offerings whose blood will reach to the wall of Your altar for pleasure and we shall thank You for our redemption. Praise to You, Eternal, Who redeems Israel.”

footnotes:
⁸⁴ Ps.
⁸⁵ Ps.
⁹⁶ Text of the benediction for redemption prescribed at the end of Mishnah 6.
⁹⁶ Text of the benediction for redemption prescribed at the end of Mishnah 6.
⁹⁷ For him the required benediction is “short”, starting with the formula “Praise to You, Eternal, our God, King of the Universe,” followed by a single sentence.
⁹⁸ This text is in addition to R. Tarphon’s. It is “long”, closing with a separate sentence starting with “Praise to You, Eternal”.


###### Jerusalem Talmud Pesachim 10:5:2
[Jerusalem Talmud Pesachim 10:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:5:2)

**הלכה:** רַב אָמַר. מִתְּחִילָּה. צָרִיךְ לְהַתְחִיל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם וגו׳. וָאֶקַּח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר וגו׳. וָאַרְבֶּה. אָמַר רִבִּי אָחָא. וָאַרְבֶּ כְתִיב. כַּמָּה רִיבִים עָשִׂיתִי עִמּוֹ עַד שֶׁלֹּא נָתַתִּי לוֹ אֶת יִצְחָק. דָּבָר אַחֵר. נַעֲשֵׂיתִי לוֹ אוֹרֵב. אִין חָטָא מִיתַּן לֵיהּ. וְאִין זָכָה מִיתַּן לֵיהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** ⁷⁷ pp. 252–255.) Rav said, a priori he has to start with⁷⁸ 24:2–4. *your forefathers always lived on the far side of the River,* etc. *But I took your father Abraham from the far side of the River,* etc *And I increased.* Rebbi Aḥa said, the *ketib* is וארב. How may quarrels I made for him before I gave him Isaac⁷⁹. Another explanation, I prepared an ambush for him⁸⁰. If he would sin, to repay him, if he would acquire merit, to reward him.

footnotes:
⁷⁷ This explains the expression in the Mishnah, “he starts with ignominy.” The Babli 116a reports that this is the Galilean version; the autochthonous Babylonian version was different. (The name tradition in modern prints of the Babli is unreliable; it is discussed in detail in The Scholar’s Haggadah
⁷⁸ Jos.
⁷⁹ The word is explained not from the root רבה “to increase” but ריב “to quarrel”.
⁸⁰ Root ארב “to ambush”.


###### Jerusalem Talmud Pesachim 10:5:3
[Jerusalem Talmud Pesachim 10:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:5:3)

אָמְרוּ לָהֶן בֵּית שַׁמַּי. וְכִי יָצָאוּ יִשְׂרָאֵל מִמִּצְרַיִם שֶׁהוּא מַזְכִּיר יִצִיאַת מִצְרַיִם. אָמְרוּ לָהֶן בֵּית הִלֵּל. אִילּוּ מַמְתִּין עַד קְרוֹת הַגֶּבֶר אַדַּיִין לֹא הִגִּיעוּ לַחֲצִי גְאוּלָה. הֵיאַךְ מַזְכִּירִין גְּאוּלָה וְאַדַּיִין לֹא נִגְאֲלוּ. וַהֲלֹא לֹא יָצְאוּ אֶלָּא בַחֲצִי הַיּוֹם. שֶׁנֶּאֱמַר וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצִיא יי אֶת בְּנֵי יִשְׂרָאֵל וגו׳. אֶלָּא מִכֵּיוָן שֶׁהִתְחִיל בַּמִּצְוָה אוֹמְרִים לוֹ. מָרֵק. הָתִיב רִבִּי אַבּוּנְה בַּר סְחוֹרָא. לֹא כְבָר הִזְכִּיר עַל הַכּוֹס.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁸⁶“The House of Shammai said to them, did Israel leave Egypt that he should mention the Exodus from Egypt⁸⁷ 114 mentions the Exodus; the entire Psalm is more about the crossing of the Red Sea.? The House of Hillel answered them, even if he would wait until the cock crows⁸⁸(Mishnah 8), even if this is said close to dawn it would be much too early., they did not reach half the redemption,” since they left only at noontime, as it is said⁸⁹ 12:41; the remainder of the verse is misquoted., *in the middle of this day* did the Eternal lead out the Children of Israel, etc. But since one started fulfilling the obligation, one tells him to clean it up. Rebbi Abunah bar Sehora objected, did he not already mention it for the cup⁹⁰ spoken over the first cup one mentions the Exodus, the objection of the House of Shammai seems without base.?

footnotes:
⁸⁶ Tosephta 10:9.
⁸⁷ The first verse of Ps.
⁸⁸ Since the House of Shammai also agree that after the meal one finishes the Hallel
⁸⁹ Ex.
⁹⁰ Since the House of Shammai agree that in the Qiddush


###### Jerusalem Talmud Pesachim 10:5:4
[Jerusalem Talmud Pesachim 10:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:5:4)

תַּנֵּי. אֵין אוֹמְרִים זְמַן אֶלָּא בִשְׁלֹשָׁה רְגָלִים בִּלְבַד. אָמַר רִבִּי מָנָא. מַתְנִיתָא אָמְרָה כֵן. בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבוּעוֹת וּבְחַג הַסּוּכּוֹת. תַּנֵּי. כָּל שֶׁכָּתוּב בּוֹ מִקְרָא קוֹדֶשׁ צָרִיךְ לְהַזְכִּיר בּוֹ זְמַן. אָמַר רִבִּי תַנְחוּמָא. וְיֵאוּת. מִי שֶׁרָאָה תְאֵינָה בִּכּוֹרֶת שֶׁמָּא אֵינוֹ צָרִיךְ לְהַזְכִּיר זְמַן. הֲרֵי רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּיפּוּרִים.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was stated: One says “time”⁹¹ 40b. Since the benediction is said with *Qiddush,* this paragraph belongs with Halakhah 1. only at the three festivals of pilgrimage. Rebbi Mana said, a *baraita* says so, *on the festival of mazzot, the festival of weeks, and the festival of booths*⁹². 16:16. It seems that the *baraita* notes that the verse singles out these three festivals at times one is obligated to enjoy.*.* It was stated: For any {day} where it is stated “declaration as holy” one has to say ”time”⁹³. Rebbi Tanḥuma said, this is correct. If somebody saw a fig as first fruit, does he not have to recite “time”⁹⁴? This applies to New Year’s Day and the Day of Atonement⁹⁵

footnotes:
⁹¹ This refers to the benediction “Praise to You, Eternal, our God, King of the universe, Who has kept us alive, maintained us, and enabled us to reach this festive time.” Babli Eruvin
⁹² Deut
⁹³ This includes the day following the festival of booths, New Year’s Day, and the Day of Atonement.
⁹⁴ The benediction is for all festive occasions which happen not more than once a year.
⁹⁵ The text in parenthesis is copied from Chapter 4:1, Notes 57–60, it is the continuation of the preceding half sentence, which also is the start of this text, but has no meaning in this context.


###### Jerusalem Talmud Pesachim 10:5:5
[Jerusalem Talmud Pesachim 10:5:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:5:5)

בִּיהוּדָה נָהֲגוּ כְרִבִּי עֲקִיבָה. וּבַגָּלִיל נָהֲגוּ כְרִבִּי יוֹחָנָן בֶּן נוּרִי. עָבַר וְעָשָׂה בִיהוּדָה כְגָלִיל וּבְגָלִיל כִיהוּדָה. יָצָא. הֲרֵי פּוּרִים. אֵילּוּ קוֹרְאִים בְּאַרְבָּעָה עָשָׂר וְאֵילּוּ קוֹרְאִין בָּחֲמִשָּׁה עָשָׂר. שַׁנְיָיא הִיא. דִּכְתִיב מִשְׁפָּחָה וּמִשְׁפָּחָה מְדִינָה וּמְדִינָה וְעִיר וָעִיר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
(where in Judea one used to follow Rebbi Aqiba and in Galilee Rebbi Joḥanan ben Nuri. If he changed and in Judea acted as in Galilee or in Galilee as in Judea he discharged his obligation. But is there not Purim, where these read on the fourteenth and those on the fifteenth? There is a difference since it is written, *family and family, country and country, and town and town.)*


###### Jerusalem Talmud Pesachim 10:6:1
[Jerusalem Talmud Pesachim 10:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:6:1)

**משנה:** מָזְגוּ לוֹ כוֹס שְׁלִישִׁי מְבָרֵךְ עַל מְזוֹנוֹ. רְבִיעִ גוֹמֵר עָלָיו אֶת הַהַלֵּל וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר. בֵּין הַכּוֹסוֹת הַלָּלוּ אִם רוֹצֶה לִשְׁתּוֹת יִשְׁתֶּה. בֵּין שְׁלִישִׁי לִרְבִיעִי לֹא יִשְׁתֶּה: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One mixes him the third cup, he says Grace¹⁰². The fourth, over which he finishes the Hallel and recites the benediction of the song¹⁰³. Between these cups¹⁰⁴, he may drink if he wants to drink; between the third and the fourth he may not drink. After the *Pesaḥ* one may not serve *afiqoman*¹⁰⁵.

footnotes:
¹⁰² Which requires a cup of wine anyhow.
¹⁰³ The benediction after the recitation of the Hallel in the synagogue.
¹⁰⁴ After the first cup up to the conclusion of the meal.
¹⁰⁵ While in Halakhah 4 this was interpreted as ἐπὶ κῶμον, the Halakhah here gives other interpretations.


###### Jerusalem Talmud Pesachim 10:6:2
[Jerusalem Talmud Pesachim 10:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:6:2)

**הלכה:** כְּתִיב בִּפְרוֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל בְּהִתְנַדֵּב עָם בָּרְכוּ יְי. הִתְנַדְּבוּ רָאשֵׁי עָם. כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָכֶם נִיסִּים יְהוּא אוֹמְרִין שִׁירָה. הְתִיבוֹן. הֲרֵי גְאולַּת מִצְרַיִם. שַׁנְיָיא הִיא. שֶׁהִיא תְחִילַּת גְּאוּלָּתָן. הֲרֲי מָרְדְּכַי וְאֶסְתֵּר. שַׁנְיָיא הִיא. שֶׁהָיוּ בְחוּץ לָאָרֶץ. וְאִית דְּבָעֵי מִימַר. מָרְדְּכַי וְאֶסְתֵּר מִשּׂוֹנְאֵיהֶם נִגְאֲלוּ. לֹא נִגְאֲלוּ מִן הַמַּלְכוּת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** ⁹⁹5:6, Notes 138–141. it is written¹⁰⁰ 5:2.: *When retribution is retributed for Israel, when the people volunteered, praise the Eternal;* the heads of the people volunteered. When the Holy One, praise to Him, does wonders for Israel, they should sing a song. They objected: There is the redemption from Egypt¹⁰¹ 113 is the song of the Israelites during Passover night *[Pesaḥim* 117a, *Midrash Tehillim* 113; cf. *Cant. rabba* 1(37), *Mekhilta deR. Ismael, Shirah* 1; *deR. Simeon ben Yoḥai* p. 71]. Cf. *The Scholar’s Haggadah,* pp. 314–319.! That is something else since it was the beginning of their redemption. They objected. There is redemption of Mardocai and Esther! That is something else since they were outside the Land; some want to say that Mardocai and Esther were freed of their enemies, they were not freed from [Gentile] government.

footnotes:
⁹⁹ This paragraph is copied from Sotah
¹⁰⁰ Jud.
¹⁰¹ Meaning that the Song of the Sea also covers the Exodus, since the latter was confirmed only at the Sea. In the Babli and midrashic literature, Ps.


###### Jerusalem Talmud Pesachim 10:6:3
[Jerusalem Talmud Pesachim 10:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:6:3)

לָמָּה. בִּשְׁבִיל שֶׁלֹּא יִשְׁתַּכֵּר. כְּבָר מְשׁוּכָּר הוּא. מַה בֵין יַיִן שֶׁבְּתוֹךְ הַמָּזוֹן מַה בֵין יַיִן שֶׁלָּאַחַר הַמָּזוֹן. יַיִן שֶׁלָּאַחַר הַמָּזוֹן מְשַׁכֵּר. שֶׁבְּתוֹךְ הַמָּזוֹן אֵינוֹ מְשַׁכֵּר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Why? That he should not get drunk. Is he not already drunk? What is the difference between wine with the meal and wine after the meal? Wine after the meal intoxicates, wine with the meal does not intoxicate¹⁰⁸.

footnotes:
¹⁰⁸ Tosaphot (in Babli 117b s.v. רביעי deduce from here that drinking water is permitted between the third and the fourth cups.


###### Jerusalem Talmud Pesachim 10:6:4
[Jerusalem Talmud Pesachim 10:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:6:4)

רִבִּי סִימוֹן בְשֵׁם רִבִּי אִינַיְינִי בַּר סִיסַיי. מִינֵי זֶמֶר. רִבִּי יוֹחָנָן אָמַר. מִינֵי מְתִיקָה. שְׁמוּאֵל אָמַר. כְּגוֹן עַרְדִּילֵי וְגוֹזָלַיָּא דַחֲנַנְיָה בַּר שִׁילַת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Simeon in the name of Rebbi Inainy bar Sisay: kinds of songs¹⁰⁹. Rebbi Joḥanan says, sweets. Samuel says, truffles and chick pigeons prepared by Ḥanania bar Shilat.

footnotes:
¹⁰⁹ He reads the word as ἐπικῶμιον “drinking song”, one of the more objectionable aspects of the κῶμος. The other explanations do not seem to be based on any Greek word. Babli 119b.


###### Jerusalem Talmud Pesachim 10:7:1
[Jerusalem Talmud Pesachim 10:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:7:1)

**משנה:** יָשְׁנוּ מִקְצָתָן יֹאכֵלוּ. כּוּלָּם לֹא יֹאכֵלוּ. רִבִּי יוֹסֵי אוֹמֵר אִם נִתְנַמְנְמוּ יֹאכֵלוּ. נִרְדְּמוּ לֹא יֹאכֵלוּ: הַפֶּסַח אַחַר חֲצוֹת מְטַמֵּא אֶת הַיָּדָיִם. הַפִּיגּוּל וְהַנּוֹתָר מְטַמְּאִין אֶת הַיָּדָיִם. בֵּירַךְ בִּרְכַּת הַפֶּסַח פָּטַר אֶת שֶׁל זֶבַח. בֵּרַךְ אֶת שֶׁל זֶבַח לֹא פָטַר אֶת שֶׁל פֶּסַח דִּבְרֵי רִבִּי יִשְׁמָעֵאל. רִבִּי עֲקִיבָה אוֹמֵר לֹא זוֹ פוֹטֶרֶת זוֹ וְלֹא זוֹ פוֹטֶרֶת זוֹ:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If part of them slept, they may eat; if all of them, they may not eat¹⁰⁶ is consumed, the meat automatically is disqualified and impure. Rebbi Yose says, if they¹⁰⁷. were sleepy, they may eat, if they slept they may not eat. The *Pesaḥ* after midnight¹¹⁰ 5:8), it is treated as leftover. makes hands impure. *Piggul*¹¹¹ the impurity imposed on it is purely rabbinical and weaker than biblical impurity. and leftover¹¹² make the hands impure. If he recited the benediction for the *Pesaḥ*¹¹³ (Tosephta 10:13). it exempted that of the family sacrifice¹¹⁴ is the main dish, the family sacrifice is a filler and does not need a separate benediction (Mishnah *Berakhot* 6:7). For R. Aqiba the two are coordinate, neither is subordinate to the other.; the one for the family sacrifice does not exempt the one for the *Pesaḥ,* the words of Rebbi Ismael. Rebbi Aqiba said, neither one exempts the other.

footnotes:
¹⁰⁶ Sacrifices become disqualified if they are not permanently guarded. If the entire company sleeps before the Pesaḥ
¹⁰⁷ The entire company subscribing to one Pesaḥ
¹¹⁰ When rabbinically it may no longer be eaten (Mishnah Zevaḥim
¹¹¹ A sacrifice slaughtered with the intention of consuming it after its allotted time or at an unauthorized place. While it is a deadly sin to consume piggul,
¹¹² A qualified sacrifice left after the time allotted to its consumption.
¹¹³ “Praise to You, Eternal, our God, King of the universe, Who sanctified us by His commandments and commanded us to eat Pesaḥ”
¹¹⁴ “Praise to You, Eternal, our God, King of the universe, Who sanctified us by His commandments and commanded us to eat sacrifice.” For R. Ismael, the Pesaḥ


###### Jerusalem Talmud Pesachim 10:7:2
[Jerusalem Talmud Pesachim 10:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:7:2)

**הלכה:** לָמָּה. מִפְּנֵי הִסִּיעַ דַּעַת אוֹ מִשֵּׁם שֶׁעָבַר עָלָיו חַצּוֹת. הַגַּע עַצְמָךְ שֶׁיֵּשׁ שָׁם חֲבוּרָה אֲחֶרֶת. הֲרֵי לֹא עָבַר חַצּוֹת. הֲוֵי. לֵית טַעֲמָא דָא אֶלָּא מִפְּנֵי הִסִּיעַ דַּעַת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Why? Because they did not think of it or because midnight had passed? Think of it, if there was another group and midnight had not passed? Therefore the reason only is because they did not think of it¹¹⁵ disqualified if the participants were sleeping? Is it rabbinically, for they may miss the deadline of midnight, or biblically because nobody guards the sacrifice? Since the Mishnah implies that the *Pesaḥ* is disqualified even if there is another group in the house which would see to it that the first group would not miss the deadline, it follows that the reason must be the lack of attention given to the *Pesaḥ.*.

footnotes:
¹¹⁵ It seems that this paragraph does not refer to Mishnah 9 but to Mishnah 8. Why is the Pesaḥ


###### Jerusalem Talmud Pesachim 10:7:3
[Jerusalem Talmud Pesachim 10:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:7:3)

רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הַפִּיגּוּל וְהַנּוֹתָר מִצְטָרְפִין לְטַמֵּא אֶת הַיָּדַיִם כְּדֵי עוֹנְשָׁן בַּכְּזַיִת. מַהוּ שֶׁיִּפְסוֹל אֶת הַתְּרוּמָה. קַל וָחוֹמֶר. אִם מְטַמִּין אֶת הַיָּדַיִם לִפְסוֹל אֶת הַתְּרוּמָה. הֵן עַצְמָן לֹא כָל שֶׁכֵּן. הָהֵן יוֹצֵא מָה אַתְּ עֲבַד לֵיהּ. מְטַמֵּא אֶת הַיָּדַיִם אוֹ אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אִין תֵּימַר הָהֵן יוֹצֵא מְטַמֵּא אֶת הַיָּדַיִם. הַפִּיגּוּל וְהַנּוֹתָר אֵינָן פּוֹסְלִין אֶת הַתְּרוּמָה. וְהָהֵן יוֹצֵא לֹא גָזְרוּ עָלָיו כְּלוּם. דִּלֹ כֵן יְטַמֵּא צַד הַחִיצוֹן וְצַד הַפְּנִימִי. [אָמַר רִבִּי אַבִּין. מָאן אִית לֵיהּ דָּבָר טָמֵא מַחְמַת מַגַּע עַצְמוֹ. לֹא רִבִּי מֵאִיר. וְלֹא כֵן אָמַר רִבִּי יוֹחָנָן. כָּל הַדְּבָרִים טְהוֹרִים בְּרוּבָּן. כֵּיוָן שֶׁחִיתֵּךְ רוּבָּן לָאו כְפָרוּשׁ הוּא. וְיֵעָשֶׂה כְמַגִּיעַ בּוֹ וִיהֵא פָסוּל.] אָמַר רִבִּי חֲנַנְיָה. בִּמְחַתֵּךְ כָּל שֶׁהוּא כָּל שֶׁהוּא וּמַשְׁלִיךְ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹¹⁶ Rebbi Simon in the name of Rebbi Joshua ben Levi: *Piggul* and leftovers add together to make hands impure in the amount that exposes to punishment, the volume of an olive. Do they disqualify heave? It is a argument *de minore ad maius.* If they make hands impure to disqualify heave, they themselves not so much more? This which was left, what are you doing with it? Does it make hands impure or does it not make hands impure? If you are saying that this which was left makes hands impure, would *piggul* and leftovers not disqualify heave? About that which was left they did not decide anything⁴ 5:1. The Babli denies that in the special case of Passover Eve R. Yose disagrees.. For if it were not so, the outer part would make the inner part impure⁵. Rebbi Abbin said, who holds that something can become impure by touching itself? Rebbi Meïr. Did not Rebbi Joḥanan say, everything becomes pure by its greater part? When he cut off the greater part, is it not separated? Then it would be touching and be disqualified. Rebbi Ḥananiah said, if he cuts off minimal pieces and throws away.

footnotes:
¹¹⁶ This paragraph is copied from Halakhah 7:11, Notes 300–309.
⁴ Babli 99b, Tosephta Berakhot
⁵ Babli 100a.


###### Jerusalem Talmud Pesachim 10:7:4
[Jerusalem Talmud Pesachim 10:7:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:7:4)

אִית לָךְ מֵימַר. שֶׁעָבַר חַצּוֹת. לָא מִפְּנֵי הִסִּיעַ דַּעַת. הֲוֵיי. לֵית טַעֲמָא (דְלָא) [אֶלָּא] מִפְּנֵי הִסִּיעַ דַּעַת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Can you say, because midnight has passed? No, because they did not think of it. Therefore the reason only is because they did not think of it¹¹⁷ taken out from its place, long before midnight, it follows that also in that case it is disqualified and makes hands impure because one no longer guards it..

footnotes:
¹¹⁷ Since the preceding paragraph is about the Pesaḥ


###### Jerusalem Talmud Pesachim 10:7:5
[Jerusalem Talmud Pesachim 10:7:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Pesachim/r/10:7:5)

אָמַר רִבִּי זְעוּרָה. דְּלֹא בֵירַךְ בִּרְכַת הַפֶּסַח לֹא פָטַר שֶׁלְזֶבַח. וְשֶׁלְזֶבַח פָּטַר שֶׁלְפֶּסַח. שֶׁהַפֶּסַח בִּכְלָל הַזֶּבַח. אָמַר רִבִּי מָנָא. הַפֶּסַח עִיקָּר וְהַזֶּבַח טְפֵילָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Zeˋira said, should not making the benediction for *Pesaḥ* not exempt the sacrifice, but for the sacrifice exempt the *Pesaḥ,* since the *Pesaḥ* is included in the notion of sacrifice¹¹⁸ 6:2), one can understand the position neither of R. Ismael nor that of R. Aqiba.? Rebbi Mana said, the *Pesaḥ* is the main item, the {family} sacrifice a minor part¹¹⁹6:2 is not applicable here for either R. Ismael or R. Aqiba..

footnotes:
¹¹⁸ Since the formulation of the benediction for the festival sacrifice is general, and making a general benediction in general makes it impossible to recite the more appropriate specific benediction (Mishnah Berakhot
¹¹⁹ The principle of Mishnah Berakhot