## Pesachim Daf 108a

###### Pesachim 108a:1
[Pesachim 108a:1](https://torahapp.org/share/book/Pesachim/r/108a:1)

בֵּין הַכּוֹסוֹת הַלָּלוּ אִם רָצָה לִשְׁתּוֹת — יִשְׁתֶּה, בֵּין שְׁלִישִׁי לִרְבִיעִי — לֹא יִשְׁתֶּה. וְאִי אָמְרַתְּ מִסְעָד סָעֵיד, אַמַּאי יִשְׁתֶּה? הָא קָא אָכֵיל לְמַצָּה אֲכִילָה גַּסָּה. אֶלָּא שְׁמַע מִינַּהּ: מִגְרָר גָּרֵיר.

**William Davidson Edition - English:**
During the Passover seder, **between these cups** that one is obligated to drink, e.g., between the first two of the four cups of wine, **if one wants to drink he** may **drink.** However, **between the third and fourth** cups, which are consumed after the meal, **one** may **not drink. And if you say that** wine **satisfies** a person, **why** may **one drink** extra cups? **He will** later **eat *matza*** when he is already satiated, which will constitute **an excessive eating. Rather, learn from** this **that** wine **whets** the appetite.


###### Pesachim 108a:2
[Pesachim 108a:2](https://torahapp.org/share/book/Pesachim/r/108a:2)

רַב שֵׁשֶׁת הֲוָה יָתֵיב בְּתַעֲנִיתָא כׇּל מַעֲלֵי יוֹמָא דְפִסְחָא. נֵימָא קָא סָבַר רַב שֵׁשֶׁת: סָמוּךְ לְמִנְחָה גְּדוֹלָה תְּנַן — וּמִשּׁוּם פִּסְחָא הוּא, דִּילְמָא מִימְּשַׁךְ וְאָתֵי לְאִימְּנוֹעֵי מִלְּמֶעְבַּד פִּיסְחָא הוּא,

**William Davidson Edition - English:**
The Gemara relates that **Rav Sheshet would fast the entire eve of Passover.** The Gemara asks: **Shall we say** that **Rav Sheshet maintains** that this practice was necessary because of two factors? First, when the mishna states that one may not eat adjacent to *minḥa* time, **we learned** this ruling with regard to the period of time **adjacent to the greater *minḥa*, and** the reason for the prohibition **is due to the Paschal lamb, lest one be drawn** after one’s meal **and come to refrain from performing** the sacrifice of **the Paschal lamb.**


###### Pesachim 108a:3
[Pesachim 108a:3](https://torahapp.org/share/book/Pesachim/r/108a:3)

וְסָבַר לַהּ כִּי הָא דְּאָמַר רַבִּי אוֹשַׁעְיָא אָמַר רַבִּי אֶלְעָזָר: מַכְשִׁיר הָיָה בֶּן בְּתֵירָא בְּפֶסַח שֶׁשְּׁחָטוֹ שַׁחֲרִית בְּאַרְבָּעָה עָשָׂר לִשְׁמוֹ, וּמִצַּפְרָא זְמַן פִּסְחָא הוּא, דְּכוּלֵּי יוֹמָא חֲזֵי לְפִסְחָא,

**William Davidson Edition - English:**
**And** second, **Rav Sheshet maintains in accordance with that** statement **that Rabbi Oshaya said** that **Rabbi Elazar said: Ben Beteira would deem valid a Paschal lamb that was slaughtered in the morning on the fourteenth** of Nisan **for its own purpose,** as **from the morning it is** already the **time** during which **a Paschal lamb** may be sacrificed, **as the whole day is fit for the Paschal lamb.**


###### Pesachim 108a:4
[Pesachim 108a:4](https://torahapp.org/share/book/Pesachim/r/108a:4)

דְּסָבַר ״בֵּין הָעַרְבַּיִם״ — בֵּין עֶרֶב דְּאֶתְמוֹל לְעֶרֶב דְּהָאִידָּנָא.

**William Davidson Edition - English:**
**As** ben Beteira **maintained** that when the Torah says the Paschal lamb must be sacrificed **“*bein ha’arbayim*”** (Exodus 12:6), which literally means: Between the evenings, but is often rendered: In the afternoon, the term refers to any time **between the evening of yesterday and the current evening** of the fourteenth. In other words, as Rav Sheshet maintained that the reason one may not eat on Passover eve is to prevent him from being distracted from preparing the Paschal lamb, and he also maintained that the Paschal offering may be sacrificed during the entire day of the fourteenth of Nisan, therefore, he would not eat that entire day.


###### Pesachim 108a:5
[Pesachim 108a:5](https://torahapp.org/share/book/Pesachim/r/108a:5)

אָמְרִי: לָא, שָׁאנֵי רַב שֵׁשֶׁת דְּאִיסְתְּנִיס הֲוָה, דְּאִי טָעֵים בְּצַפְרָא מִידֵּי, לְאוּרְתָּא לָא הֲוָה מַהְנֵי לֵיהּ מֵיכְלָא.

**William Davidson Edition - English:**
**They say** in response to this suggested interpretation of Rav Sheshet’s practice: **No,** it is by no means clear that this was his reasoning. **Rav Sheshet was different, as he was delicate [*istenis*], for if he would taste some** food **in the morning,** the **food** he ate **at night would not be effective for him.** He would therefore fast the whole day so that he could eat *matza* at night with a hearty appetite.


###### Pesachim 108a:6
[Pesachim 108a:6](https://torahapp.org/share/book/Pesachim/r/108a:6)

וַאֲפִילּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. אִיתְּמַר: מַצָּה צָרִיךְ הֲסִיבָּה, מָרוֹר אֵין צָרִיךְ הֲסִיבָּה. יַיִן, אִיתְּמַר מִשְּׁמֵיהּ דְּרַב נַחְמָן: צָרִיךְ הֲסִיבָּה. וְאִיתְּמַר מִשְּׁמֵיהּ דְּרַב נַחְמָן: אֵין צָרִיךְ הֲסִיבָּה.

**William Davidson Edition - English:**
We learned in the mishna that **even the poorest of Jews** should **not eat until he reclines. It was stated** that *amora’im* discussed the requirement to recline. Everyone agrees that ***matza* requires reclining,** i.e., one must recline when eating *matza*, and **bitter herbs do not require reclining.** With regard to **wine, it was stated in the name of Rav Naḥman** that wine **requires reclining, and it was** also **stated in the name of Rav Naḥman** that wine **does not require reclining.**


###### Pesachim 108a:7
[Pesachim 108a:7](https://torahapp.org/share/book/Pesachim/r/108a:7)

וְלָא פְּלִיגִי: הָא בְּתַרְתֵּי כָּסֵי קַמָּאֵי, הָא בְּתַרְתֵּי כָּסֵי בָּתְרָאֵי. אָמְרִי לַהּ לְהַאי גִּיסָא וְאָמְרִי לַהּ לְהַאי גִּיסָא. אָמְרִי לַהּ לְהַאי גִּיסָא: תְּרֵי כָּסֵי קַמָּאֵי — בָּעוּ הֲסִיבָּה, דְּהַשְׁתָּא הוּא דְּקָא מַתְחֲלָא לַהּ חֵירוּת. תְּרֵי כָּסֵי בָּתְרָאֵי — לָא בָּעוּ הֲסִיבָּה, מַאי דַּהֲוָה הֲוָה.

**William Davidson Edition - English:**
The Gemara explains: **And** these two statements **do not disagree** with each other: **This** statement is referring **to the first two cups, and that** statement is referring **to the last two cups.** However, it was not clear which two cups require reclining according to Rav Naḥman. **Some say** the explanation **in this manner and some say it in that manner.** The Gemara elaborates: **Some say it in this manner,** that **the first two cups require reclining, as it is now that freedom begins.** Since reclining is a sign of freedom, while discussing the exodus from Egypt it is appropriate to drink while reclining. By contrast, the **last two cups do not require reclining,** because **what was** already **was.** In other words, by this point one has completed the discussion of the Exodus and has reached the latter stages of the seder.


###### Pesachim 108a:8
[Pesachim 108a:8](https://torahapp.org/share/book/Pesachim/r/108a:8)

וְאָמְרִי לַהּ לְהַאי גִּיסָא: אַדְּרַבָּה, תְּרֵי כָּסֵי בָּתְרָאֵי — בָּעוּ הֲסִיבָּה, הָהִיא שַׁעְתָּא דְּקָא הָוְיָא חֵירוּת. תְּרֵי כָּסֵי קַמָּאֵי — לָא בָּעוּ הֲסִיבָּה, דְּאַכַּתִּי ״עֲבָדִים הָיִינוּ״ קָאָמַר. הַשְׁתָּא דְּאִיתְּמַר הָכִי וְאִיתְּמַר הָכִי, אִידֵּי וְאִידֵּי בָּעוּ הֲסִיבָּה.

**William Davidson Edition - English:**
**And some say it in that manner** and claim that **on the contrary,** the **last two cups require reclining,** as it is **at that time that there is freedom.** However, the **first two cups do not require reclining, as one still says: We were slaves.** The Gemara concludes: **Now that it was stated so, and it was stated so,** i.e., there are two conflicting opinions and it cannot be proven which two cups require reclining, both **these** sets of cups **and those require reclining.**


###### Pesachim 108a:9
[Pesachim 108a:9](https://torahapp.org/share/book/Pesachim/r/108a:9)

פְּרַקְדָּן לָא שְׁמֵיהּ הֲסִיבָּה. הֲסִיבַּת יָמִין לָא שְׁמַהּ הֲסִיבָּה. וְלֹא עוֹד, אֶלָּא שֶׁמָּא יַקְדִּים קָנֶה לְוֶושֶׁט, וְיָבֹא לִידֵי סַכָּנָה.

**William Davidson Edition - English:**
The Gemara continues to discuss the *halakha* of reclining. **Lying on one’s back is not called reclining. Reclining to the right is not called reclining,** as free men do not recline in this manner. People prefer to recline on their left and use their right hand to eat, whereas they find it more difficult to eat the other way. **And not only that, but** if one reclines to the right, **perhaps the windpipe will precede the esophagus.** The food will enter the windpipe, **and one will come into danger** of choking.


###### Pesachim 108a:10
[Pesachim 108a:10](https://torahapp.org/share/book/Pesachim/r/108a:10)

אִשָּׁה אֵצֶל בַּעְלָהּ לָא בָּעֲיָא הֲסִיבָּה, וְאִם אִשָּׁה חֲשׁוּבָה הִיא — צְרִיכָה הֲסִיבָּה. בֵּן אֵצֶל אָבִיו בָּעֵי הֲסִיבָּה. אִיבַּעְיָא לְהוּ: תַּלְמִיד אֵצֶל רַבּוֹ מַאי?

**William Davidson Edition - English:**
**A woman** who is **with her husband is not required to recline, but if she is an important woman, she is required to recline. A son** who is **with his father is required to recline. A dilemma was raised before** the Sages: **What is** the *halakha* with regard to **a student** who is **with his teacher?** Perhaps he is not obligated to recline, as he is in awe of his rabbi, and reclining is a sign of complete freedom and independence.


###### Pesachim 108a:11
[Pesachim 108a:11](https://torahapp.org/share/book/Pesachim/r/108a:11)

תָּא שְׁמַע, (אֲמַר) אַבָּיֵי: כִּי הֲוֵינַן בֵּי מָר זְגֵינַן אַבִּירְכֵי דַהֲדָדֵי, כִּי אָתֵינַן לְבֵי רַב יוֹסֵף, אָמַר לַן: לָא צְרִיכִתוּ, מוֹרָא רַבָּךְ כְּמוֹרָא שָׁמַיִם.

**William Davidson Edition - English:**
**Come** and **hear** a proof that **Abaye said: When we were in the house of** my **Master,** Rabba, there was not enough room for everyone to recline on Passover, so **we reclined on each other’s knees,** to fulfill the obligation to recline. **When we came to the house of Rav Yosef,** he **said to us: You need not** recline, as **the fear of your teacher is like the fear of Heaven.** A student is subject to the authority of his teacher and may not display freedom in his presence.


###### Pesachim 108a:12
[Pesachim 108a:12](https://torahapp.org/share/book/Pesachim/r/108a:12)

מֵיתִיבִי: עִם הַכֹּל אָדָם מֵיסֵב, וַאֲפִילּוּ תַּלְמִיד אֵצֶל רַבּוֹ! כִּי תַּנְיָא הָהִיא — בִּשְׁוַלְיָא דְנַגָּרֵי.

**William Davidson Edition - English:**
The Gemara **raises an objection: A person must recline** in the presence **of anyone, and even a student** who is **with his teacher** must do so. This *baraita* directly contradicts the statement of Rav Yosef. The Gemara answers: **When that** *baraita* **was taught,** it was **with regard to a craftsman’s apprentice,** not a student of Torah in the company of his rabbi. One who is in the presence of a person teaching him a trade is not in awe of his instructor, and he is therefore obligated to recline.


###### Pesachim 108a:13
[Pesachim 108a:13](https://torahapp.org/share/book/Pesachim/r/108a:13)

אִיבַּעְיָא לְהוּ: שַׁמָּשׁ מַאי? תָּא שְׁמַע, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הַשַּׁמָּשׁ שֶׁאָכַל כְּזַיִת מַצָּה כְּשֶׁהוּא מֵיסֵב — יָצָא. מֵיסֵב — אִין, לֹא מֵיסֵב — לָא. שְׁמַע מִינַּהּ: בָּעֵי הֲסִיבָּה. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: **What is** the *halakha* with regard to **a waiter?** Is a waiter obligated to recline? The Gemara answers: **Come** and **hear** a solution, **as Rabbi Yehoshua ben Levi said: A waiter who ate an olive-bulk of *matza* while reclining has fulfilled** his obligation. The Gemara infers: If he ate *matza* while **reclining, yes,** he has fulfilled his obligation; if he was **not reclining, no,** he has not fulfilled the obligation. **Learn from** this that a waiter **requires reclining.** The Gemara concludes: Indeed, **learn from it** that this is the case.


###### Pesachim 108a:14
[Pesachim 108a:14](https://torahapp.org/share/book/Pesachim/r/108a:14)

וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: נָשִׁים חַיָּיבוֹת בְּאַרְבָּעָה כּוֹסוֹת הַלָּלוּ,

**William Davidson Edition - English:**
**And Rabbi Yehoshua ben Levi said: Women are obligated in these four cups** of wine at the Passover seder.