## Pesachim Daf 114a

###### Pesachim 114a:1
[Pesachim 114a:1](https://torahapp.org/share/book/Pesachim/r/114a:1)

רַבִּי יִצְחָק בֶּן אַחָא דִּשְׁמַעְתָּא, הוּא רַבִּי יִצְחָק בֶּן פִּנְחָס דְּאַגָּדְתָּא. וְסִימָנָיךְ (שִׁמְעוּ נָא אַחַיי וְרֵעַיי).

**William Davidson Edition - English:**
The **Rabbi Yitzhak ben Aḥa** mentioned in a ruling **of *halakha* is** the same as the **Rabbi Yitzḥak ben Pineḥas** who appears in statements **of *aggada*. And your mnemonic** to remember the names is the standard phrase: **Listen my brothers and friends [*shimu na aḥai vere’ai*].** *Shimu* sounds like *shema’ta*, the term for *halakha*, while *aḥai* is similar to the patronymic ben Aḥa.


###### Pesachim 114a:2
[Pesachim 114a:2](https://torahapp.org/share/book/Pesachim/r/114a:2)

אָמַר רָבָא בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן מִשְּׁמֵיהּ דְּרַבִּי יְהוּדָה בְּרַבִּי אִילְעַי: אֱכוֹל בָּצָל וְשֵׁב בַּצֵּל, וְלָא תֵּיכוּל אֲווֹזִין וְתַרְנְגוֹלִין וִיהֵא לִבְּךָ רוֹדֵף עָלֶיךָ. פְּחוֹת מִמֵּיכְלָךְ וּמִמִּשְׁתְּיָךְ, וְתוֹסֵיף עַל דֵּירְתָךְ.

**William Davidson Edition - English:**
**Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said, citing Rabbi Yehuda, son of Rabbi Elai: Eat an onion [*batzal*] and sit in the shade [*batzel*],** i.e., eat inexpensive food while sitting in a comfortable place, **but do not eat** expensive **geese and chickens, as your heart will pursue you,** i.e., you will develop a taste for luxuries. Devote **less to your food and your drink and** spend **more on your house,** as one’s house is a better investment than food.


###### Pesachim 114a:3
[Pesachim 114a:3](https://torahapp.org/share/book/Pesachim/r/114a:3)

כִּי אֲתָא עוּלָּא, אָמַר: מַתְלָא מָתְלִין בְּמַעְרְבָא דְּאָכֵיל אַלְיְתָא — טָשֵׁי בְּעִלִּיתָא. דְּאָכֵיל קָקוּלִי — אַקִּיקְלֵי דְמָתָא שָׁכֵיב.

**William Davidson Edition - English:**
**When Ulla came** from Eretz Yisrael to Babylonia **he said** that **they say** the following **proverb in the west,** Eretz Yisrael: **One who eats a fat tail [*alita*] must hide in the attic [*aliyata*]** from creditors who think he is wealthy. **One who eats vegetables [*kakulei*] can lie down in the city’s garbage [*kiklei*]** without fear of others, as he is not in debt.


###### Pesachim 114a:4
[Pesachim 114a:4](https://torahapp.org/share/book/Pesachim/r/114a:4)

**מַתְנִי׳** מָזְגוּ לוֹ כּוֹס רִאשׁוֹן. בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיּוֹם, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם.

**William Davidson Edition - English:**
**MISHNA:** The *tanna* describes the beginning of the Passover seder. The attendants **poured** the wine of **the first cup** for the leader of the seder. **Beit Shammai say: One recites the blessing over the** sanctification of the **day,** i.e., the *kiddush* for the Festival: Who blesses Israel and the Festivals, **and thereafter he recites the blessing over the wine:** Who creates fruit of the vine. **And Beit Hillel say: One recites the blessing over the wine and thereafter recites the blessing over the day.**


###### Pesachim 114a:5
[Pesachim 114a:5](https://torahapp.org/share/book/Pesachim/r/114a:5)

**גְּמָ׳** תָּנוּ רַבָּנַן: דְּבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל בַּסְּעוּדָה. בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיּוֹם, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן — מִפְּנֵי שֶׁהַיּוֹם גּוֹרֵם לַיַּיִן שֶׁיָּבֹא, וּכְבָר קִידֵּשׁ הַיּוֹם וַעֲדַיִין יַיִן לֹא בָּא.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in the *Tosefta*: These are the **matters** of dispute **between Beit Shammai and Beit Hillel with regard to** the *halakhot* of **a meal. Beit Shammai say:** When reciting *kiddush* over wine, **one recites a blessing over the** sanctification of the **day and thereafter recites a blessing over the wine, because the day causes the wine to come** before the meal. And Beit Shammai offer an additional reason. **The day has** already **been sanctified and the wine has not yet come.**


###### Pesachim 114a:6
[Pesachim 114a:6](https://torahapp.org/share/book/Pesachim/r/114a:6)

וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם — מִפְּנֵי שֶׁהַיַּיִן גּוֹרֵם לְקִידּוּשׁ שֶׁתֵּאָמֵר. דָּבָר אַחֵר: בִּרְכַּת הַיַּיִן תְּדִירָה וּבִרְכַּת הַיּוֹם אֵינָהּ תְּדִירָה. תָּדִיר וְשֶׁאֵינוֹ תָּדִיר — תָּדִיר קוֹדֵם. וְהִילְכְתָא כְּדִבְרֵי בֵּית הִלֵּל.

**William Davidson Edition - English:**
**And Beit Hillel say: One recites the blessing over the wine and thereafter recites a blessing over the day, because the wine causes *kiddush* to be recited.** Since one does not recite *kiddush* without wine or bread, clearly the wine is the primary feature of the ritual. **Alternatively, the blessing over wine is** recited **frequently and the blessing over the day is not** recited **frequently,** and there is a general principle: When **a frequent** practice **and an infrequent** practice coincide, **the frequent** practice **takes precedence** over the infrequent practice. The *Tosefta* concludes: **And** the ***halakha*** is **in accordance with the statement of Beit Hillel.**


###### Pesachim 114a:7
[Pesachim 114a:7](https://torahapp.org/share/book/Pesachim/r/114a:7)

מַאי דָּבָר אַחֵר? וְכִי תֵּימָא הָתָם תַּרְתֵּי וְהָכָא חֲדָא — הָכָא נָמֵי תַּרְתֵּי נִינְהוּ: תָּדִיר וְשֶׁאֵינוֹ תָּדִיר — תָּדִיר קוֹדֵם.

**William Davidson Edition - English:**
The Gemara asks: **What is alternatively?** Why did Beit Hillel cite an additional reason? The Gemara explains: **And if you say** that **there** Beit Shammai cite **two** reasons, **and here** Beit Hillel offer only **one;** therefore, Beit Hillel said **they are two** reasons here too: When **a frequent** practice **and an infrequent** practice coincide, **the frequent** practice **takes precedence** over the infrequent practice.


###### Pesachim 114a:8
[Pesachim 114a:8](https://torahapp.org/share/book/Pesachim/r/114a:8)

וַהֲלָכָה כְּדִבְרֵי בֵּית הִלֵּל: פְּשִׁיטָא, דְּהָא נְפַיק בַּת קוֹל! אִיבָּעֵית אֵימָא: קוֹדֶם בַּת קוֹל,

**William Davidson Edition - English:**
It was taught in the *Tosefta*: **And** the ***halakha*** is **in accordance with the statement of Beit Hillel.** The Gemara comments: It is **obvious** that this is so, **as a Divine Voice emerged** and proclaimed that the *halakha* is always in accordance with the opinion of Beit Hillel. Why was it necessary for the *Tosefta* to state that in this particular case the *halakha* is in accordance with their opinion? The Gemara answers: **If you wish, say** that this *Tosefta* was taught **before the Divine Voice** emerged and proclaimed that principle.


###### Pesachim 114a:9
[Pesachim 114a:9](https://torahapp.org/share/book/Pesachim/r/114a:9)

וְאִי בָּעֵית אֵימָא: לְאַחַר בַּת קוֹל, וְרַבִּי יְהוֹשֻׁעַ הִיא, דְּאָמַר: אֵין מַשְׁגִּיחִין בְּבַת קוֹל.

**William Davidson Edition - English:**
And **if you wish, say** instead that this statement was indeed issued **after the Divine Voice** emerged, and the *Tosefta* is in accordance with the opinion of **Rabbi Yehoshua, who said** that **one disregards a Divine Voice** when deciding *halakha*. Just as Rabbi Yehoshua disregarded the Divine Voice in his dispute with Rabbi Eliezer, so too, one disregards the Divine Voice that proclaimed that the *halakha* is in accordance with the opinion of Beit Hillel. Therefore, it was necessary to state that the *halakha* is in fact in accordance with the opinion of Beit Hillel here.


###### Pesachim 114a:10
[Pesachim 114a:10](https://torahapp.org/share/book/Pesachim/r/114a:10)

**מַתְנִי׳** הֵבִיאוּ לְפָנָיו, מְטַבֵּל בַּחֲזֶרֶת עַד שֶׁמַּגִּיעַ לְפַרְפֶּרֶת הַפַּת. הֵבִיאוּ לְפָנָיו מַצָּה וַחֲזֶרֶת וַחֲרוֹסֶת וּשְׁנֵי תַבְשִׁילִין, אַף עַל פִּי שֶׁאֵין חֲרוֹסֶת מִצְוָה. רַבִּי אֱלִיעֶזֶר (בֶּן) צָדוֹק אוֹמֵר: מִצְוָה. וּבְמִקְדָּשׁ הָיוּ מְבִיאִין לְפָנָיו גּוּפוֹ שֶׁל פֶּסַח.

**William Davidson Edition - English:**
**MISHNA:** The attendants **brought** vegetables **before** the leader of the seder prior to the meal, if there were no other vegetables on the table. **He dips the *ḥazeret*** into water or vinegar, to taste some food **before he reaches the** dessert of **the bread,** i.e., the bitter herbs, which were eaten after the *matza*. **They brought before him *matza* and** *ḥazeret* **and *ḥaroset*, and** at least **two cooked dishes** in honor of the Festival. The *tanna* comments that this was the practice, **although** eating ***ḥaroset* is not a mitzva** but merely a custom. **Rabbi Eliezer ben Tzadok says:** Actually, it is **a mitzva** to eat *ḥaroset*. **And in** the period when **the Temple** stood and they offered the Paschal lamb, **they brought before him the body of the Paschal lamb.**