## Pesachim Daf 115b

###### Pesachim 115b:1
[Pesachim 115b:1](https://torahapp.org/share/book/Pesachim/r/115b:1)

צְרִיךְ לְשַׁקּוֹעֵיהּ בַּחֲרוֹסֶת, מִשּׁוּם קָפָא. דְּאִי סָלְקָא דַעְתָּךְ לָא צְרִיךְ לְשַׁקּוֹעֵיהּ — נְטִילַת יָדַיִם לְמָה לִי? הָא לָא נָגַע! וְדִילְמָא לְעוֹלָם אֵימָא לָךְ: לָא צְרִיךְ לְשַׁקּוֹעֵיהּ, וְקָפָא מֵרֵיחָא מָיֵית. אֶלָּא לְמָה לִי נְטִילַת יָדַיִם — דִּילְמָא מְשַׁקְּעוּ לֵיהּ.

**William Davidson Edition - English:**
one **must submerge it in the *ḥaroset*, due to** the bitterness and **poison** in the lettuce. **For if it could enter your mind** that one **need not** thoroughly **submerge** the lettuce in *ḥaroset*, **why do I** need him to **wash hands** before eating bitter herbs? **He did not touch** the liquid with his hands, and therefore he did not render it ritually impure. The Gemara rejects this contention: **Actually, I will say to you:** According to the *halakha*, one **need not submerge** the lettuce in *ḥaroset* **and** the **poison dies.** The poison is nullified **from the smell** of the *ḥaroset*. The Gemara asks: **But** in that case, **why do I** need the **washing of hands** before dipping? The Gemara answers: **Perhaps one will submerge** the lettuce, and it is therefore necessary to wash one’s hands to avoid the possible transfer of ritual impurity.


###### Pesachim 115b:2
[Pesachim 115b:2](https://torahapp.org/share/book/Pesachim/r/115b:2)

וְאָמַר רַב פָּפָּא: לָא נִישַׁהֵי אִינִישׁ מָרוֹר בַּחֲרוֹסֶת, דִּילְמָא אַגַּב חַלְיֵיהּ דְּתַבְלִין מְבַטֵּיל לֵיהּ לִמְרוֹרֵיהּ, וּבָעֵינַן טַעַם מָרוֹר, וְלֵיכָּא. אַדְבְּרֵיהּ רַב חִסְדָּא לְרַבָּנָא עוּקְבָא, וּדְרַשׁ: נָטַל יָדָיו בְּטִיבּוּל רִאשׁוֹן — נוֹטֵל יָדָיו בְּטִיבּוּל שְׁנֵי.

**William Davidson Edition - English:**
**And Rav Pappa said: A person** should **not leave bitter herbs in the *ḥaroset*** for a lengthy period of time, **lest the sweetness** of the spices in the *ḥaroset* **nullify its bitterness. And** the bitter herbs **require a** bitter **taste, and** they are **not** bitter when marinated in *ḥaroset*. The Gemara reports: **Rav Ḥisda authorized Rabbana Ukva** to deliver a lecture, **and he taught:** If one **washed his hands for the first dipping,** he should **wash his hands** again **for the second dipping.**


###### Pesachim 115b:3
[Pesachim 115b:3](https://torahapp.org/share/book/Pesachim/r/115b:3)

אַמְרוּהָ רַבָּנַן קַמֵּיהּ דְּרַב פָּפָּא: הָא בְּעָלְמָא אִיתְּמַר. דְּאִי סָלְקָא דַעְתָּךְ הָכָא אִיתְּמַר, לְמָה לִי נְטִילַת יָדַיִם תְּרֵי זִימְנֵי? הָא מְשָׁא לֵיהּ יְדֵיהּ חֲדָא זִימְנָא!

**William Davidson Edition - English:**
**The Sages said** this *halakha* **before Rav Pappa** and added: This *halakha* **was stated generally,** i.e., concerning one who dips food twice anytime, not with regard to Passover night. **For if it could enter your mind** that this **was stated here,** concerning Passover, **why do I** need **washing of** the **hands twice?** This person **has** already **washed his hands once.** As he knows he will dip again, he will be careful to preserve his hands in a state of ritual purity and consequently there is no need for him to wash his hands a second time. This is not the case with regard to dipping throughout the rest of the year, when one does not know at the start that he will dip again.


###### Pesachim 115b:4
[Pesachim 115b:4](https://torahapp.org/share/book/Pesachim/r/115b:4)

אֲמַר לְהוּ רַב פָּפָּא: אַדְּרַבָּה, הָכָא אִיתְּמַר. דְּאִי סָלְקָא דַעְתָּךְ בְּעָלְמָא אִיתְּמַר, לְמָה לִי תְּרֵי טִיבּוּלֵי?

**William Davidson Edition - English:**
**Rav Pappa said to them: On the contrary,** this *halakha* **was stated** specifically **here,** with regard to Passover night. **For if it could enter your mind** that it **was stated in general, why do I** need **two dippings?** A person usually dips only once, either at the beginning or in the middle of his meal.


###### Pesachim 115b:5
[Pesachim 115b:5](https://torahapp.org/share/book/Pesachim/r/115b:5)

אֶלָּא מַאי, הָכָא אִיתְּמַר? נְטִילַת יָדַיִם תְּרֵי זִימְנֵי לְמָה לִי? הָא מְשָׁא לֵיהּ יְדֵיהּ חֲדָא זִימְנָא! אָמְרִי: כֵּיוָן דְּבָעֵי לְמֵימַר אַגָּדְתָּא וְהַלֵּילָא, דִּילְמָא אַסּוֹחֵי אַסְּחֵיהּ לְדַעְתֵּיהּ וּנְגַע.

**William Davidson Edition - English:**
The Gemara asks: **Rather, what** will you say; this *halakha* **was stated** specifically **here,** with regard to Passover night? If so, **why do I** need **two washings of** the **hands? He has** already **washed his hands once. They say** in response: **Since he needs to recite** the **Haggadah and *hallel*** in between the two dippings, **perhaps he will divert his thoughts and** his hands **will touch** a ritually impure object.


###### Pesachim 115b:6
[Pesachim 115b:6](https://torahapp.org/share/book/Pesachim/r/115b:6)

אָמַר רָבָא: בָּלַע מַצָּה — יָצָא, בָּלַע מָרוֹר — לֹא יָצָא. בָּלַע מַצָּה וּמָרוֹר, יְדֵי מַצָּה — יָצָא, יְדֵי מָרוֹר — לֹא יָצָא. כְּרָכָן בְּסִיב וּבְלָעָן — אַף יְדֵי מַצָּה נָמֵי לֹא יָצָא.

**William Davidson Edition - English:**
**Rava said:** If **one swallowed *matza*** without chewing it, **he has fulfilled** the obligation to eat *matza*, as he has consumed it. However, if **one swallowed bitter herbs** without chewing them, **he has not fulfilled** his obligation, as he did not taste their bitterness. Furthermore, if **one swallowed *matza* and bitter herbs** together, **he has fulfilled** the obligation **of** eating ***matza*,** but **he has not fulfilled** the obligation **of** eating **bitter herbs.** If one **wrapped** *matza* and bitter herbs **in** a palm **net,** the thin interlacing of vines that sprouts around a palm tree, **and swallowed them, he has not fulfilled** his obligation **even of eating *matza*.** When *matza* and bitter herbs are consumed in this fashion, the *matza* does not touch one’s mouth. This is not considered eating.


###### Pesachim 115b:7
[Pesachim 115b:7](https://torahapp.org/share/book/Pesachim/r/115b:7)

אָמַר רַב שִׁימִי בַּר אָשֵׁי: מַצָּה לִפְנֵי כׇּל אֶחָד וְאֶחָד, מָרוֹר לִפְנֵי כׇּל אֶחָד וְאֶחָד, וַחֲרוֹסֶת לִפְנֵי כׇּל אֶחָד וְאֶחָד. וְאֵין עוֹקְרִין אֶת הַשֻּׁלְחָן אֶלָּא לִפְנֵי מִי שֶׁאוֹמֵר הַגָּדָה.

**William Davidson Edition - English:**
**Rav Shimi bar Ashi said: *Matza*** must be placed **before each and every** participant at the seder. Each participant in a seder would recline on a couch at his own personal table. Likewise, **bitter herbs** must be placed **before each and every** participant, **and *ḥaroset*** must be placed **before each and every** participant. **And** during the seder, before the meal, **one** shall **remove the table only from before the one reciting** the **Haggadah.** The other tables, which correspond to the seder plates used nowadays, are left in their place.


###### Pesachim 115b:8
[Pesachim 115b:8](https://torahapp.org/share/book/Pesachim/r/115b:8)

רַב הוּנָא אוֹמֵר: כּוּלְּהוּ נָמֵי לִפְנֵי מִי שֶׁאוֹמֵר הַגָּדָה. וְהִלְכְתָא כְּרַב הוּנָא.

**William Davidson Edition - English:**
**Rav Huna says: All** of the aforementioned foods, i.e., *matza*, bitter herbs, and *ḥaroset*, must **also** be placed only **before the one who recites** the **Haggadah.** When the time comes to eat these items, all the other participants receive a portion from him. The Gemara comments: **And the *halakha* is in accordance with** the opinion of **Rav Huna.**


###### Pesachim 115b:9
[Pesachim 115b:9](https://torahapp.org/share/book/Pesachim/r/115b:9)

לָמָּה עוֹקְרִין אֶת הַשּׁוּלְחָן? אָמְרִי דְּבֵי רַבִּי יַנַּאי: כְּדֵי שֶׁיַּכִּירוּ תִּינוֹקוֹת וְיִשְׁאֲלוּ. אַבָּיֵי הֲוָה יָתֵיב קַמֵּיהּ דְּרַבָּה, חֲזָא דְּקָא מַדְלִי תַּכָּא מִקַּמֵּיהּ, אֲמַר לְהוּ: עֲדַיִין לָא קָא אָכְלִינַן, אָתוּ קָא מְעַקְּרִי תַּכָּא מִיקַּמַּן?! אֲמַר לֵיהּ רַבָּה: פְּטַרְתַּן מִלּוֹמַר ״מָה נִּשְׁתַּנָּה״.

**William Davidson Edition - English:**
The Gemara asks: **Why does one remove the table? The school of Rabbi Yannai say: So that the children will notice** that something is unusual **and they will ask:** Why is this night different from all other nights? The Gemara relates: **Abaye was sitting before Rabba** when he was still a child. **He saw that they were removing the table from before him, and he said to** those removing it: **We have not yet eaten, and you are taking the table away from us? Rabba said to him: You have exempted us from reciting** the questions of: **Why is** this night **different [*ma nishtana*],** as you have already asked what is special about the seder night.


###### Pesachim 115b:10
[Pesachim 115b:10](https://torahapp.org/share/book/Pesachim/r/115b:10)

אָמַר שְׁמוּאֵל: ״לֶחֶם עוֹנִי״ כְּתִיב — לֶחֶם שֶׁעוֹנִין עָלָיו דְּבָרִים. תַּנְיָא נָמֵי הָכִי: ״לֶחֶם עוֹנִי״ — לֶחֶם שֶׁעוֹנִין עָלָיו דְּבָרִים הַרְבֵּה. דָּבָר אַחֵר: ״לֶחֶם עוֹנִי״ — ״עֹנִי״ כְּתִיב, מָה עָנִי שֶׁדַּרְכּוֹ בִּפְרוּסָה,

**William Davidson Edition - English:**
**Shmuel said** that the phrase: **“The bread of affliction [*leḥem oni*]”** (Deuteronomy 16:3) means **bread over which one answers [*onim*] matters,** i.e., one recites the Haggadah over *matza*. **That was also taught** in a *baraita*: ***Leḥem oni*** is **bread over which one answers many matters. Alternatively,** in the verse, **“*leḥem oni*” is** actually **written** without a vav, which means a poor person. **Just as** it is **the manner of a poor** person **to** eat **a piece** of bread, for lack of a whole loaf,