## Pesachim Daf 119b

###### Pesachim 119b:1
[Pesachim 119b:1](https://torahapp.org/share/book/Pesachim/r/119b:1)

לִכְפּוֹל — יִכְפּוֹל, לִפְשׁוֹט — יִפְשׁוֹט, לְבָרֵךְ אַחֲרָיו — יְבָרֵךְ, הַכֹּל כְּמִנְהַג הַמְּדִינָה. אָמַר אַבָּיֵי: לֹא שָׁנוּ אֶלָּא לְאַחֲרָיו, אֲבָל לְפָנָיו — [מִצְוָה] לְבָרֵךְ. דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: כׇּל הַמִּצְוֹת מְבָרֵךְ עֲלֵיהֶן עוֹבֵר לַעֲשִׂיָּיתָן.

**William Davidson Edition - English:**
**to double** certain verses in *hallel*, **one doubles them** and reads them twice. In a place where the custom is to recite them **simply,** i.e., only once, one recites them **simply.** In a place where it is customary **to recite a blessing after** *hallel*, one should **recite a blessing. Everything is in accordance with the** regional **custom. Abaye said: They taught** that it depends on the local custom **only** with regard to the blessing **after** *hallel*; **however,** in all places it is **a mitzva to recite a blessing before** *hallel*. **As Rav Yehuda said** that **Shmuel said:** With regard to **all the mitzvot, one recites a blessing over them prior to their performance.**


###### Pesachim 119b:2
[Pesachim 119b:2](https://torahapp.org/share/book/Pesachim/r/119b:2)

מַאי מַשְׁמַע דְּהַאי ״עוֹבֵר״ לִישָּׁנָא דְּאַקְדּוֹמֵי הוּא? אָמַר רַבִּי נַחְמָן בַּר יִצְחָק, דִּכְתִיב: ״וַיָּרׇץ אֲחִימַעַץ דֶּרֶךְ הַכִּכָּר וַיַּעֲבוֹר אֶת הַכּוּשִׁי״. אַבָּיֵי אָמַר, מֵהָכָא: ״וְהוּא עָבַר לִפְנֵיהֶם״. אִיכָּא דְּאָמְרִי מֵהָכָא: ״וַיַּעֲבוֹר מַלְכָּם לִפְנֵיהֶם וַה׳ בְּרֹאשָׁם״.

**William Davidson Edition - English:**
The Gemara asks: **From where may it be inferred that** the word ***over* is a formulation** that means **before** an action is performed? **Rav Naḥman bar Yitzḥak said that** this is **as it is written: “And Ahimaaz ran by way of the square and he passed [*vaya’avor*] the Kushite”** (II Samuel 18:23), i.e., Ahimaaz overtook the Kushite. **Abaye said** that it is derived **from here: “And he passed [*avar*] before them”** (Genesis 33:3). **Some say** that the proof is **from here: “And their king shall pass on [*vaya’avor*] before them, and God at their head”** (Micah 2:13).


###### Pesachim 119b:3
[Pesachim 119b:3](https://torahapp.org/share/book/Pesachim/r/119b:3)

תַּנְיָא: רַבִּי כּוֹפֵל בָּהּ דְּבָרִים, רַבִּי אֶלְעָזָר בֶּן פַּרְטָא מוֹסִיף בָּהּ דְּבָרִים. מַאי מוֹסִיף? אָמַר אַבָּיֵי: מוֹסִיף לִכְפּוֹל מֵ״אוֹדְךָ״ לְמַטָּה.

**William Davidson Edition - English:**
**It was taught** in a *baraita*: **Rabbi** Yehuda HaNasi **doubles** certain **matters in** *hallel*. **Rabbi Elazar ben Perata added matters to** *hallel*. The Gemara asks: **What** did he **add?** Certainly this cannot mean that Rabbi Elazar ben Perata added statements of his own to *hallel*. **Abaye said:** He **added repetitions,** i.e., he repeated other verses, **from “I will give thanks to You” and onward.** From that point on, he repeated each verse.


###### Pesachim 119b:4
[Pesachim 119b:4](https://torahapp.org/share/book/Pesachim/r/119b:4)

דָּרֵשׁ רַב עַוִּירָא, זִימְנִין אָמַר לֵיהּ מִשְּׁמֵיהּ דְּרַב אַמֵּי וְזִימְנִין אָמַר לֵיהּ מִשְּׁמֵיהּ דְּרַב אַסִּי: מַאי דִּכְתִיב: ״וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל״ — עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת סְעוּדָה לַצַּדִּיקִים בְּיוֹם שֶׁיִּגְמֹל חַסְדּוֹ לְזַרְעוֹ שֶׁל יִצְחָק. לְאַחַר שֶׁאוֹכְלִין וְשׁוֹתִין נוֹתְנִין לוֹ לְאַבְרָהָם אָבִינוּ כּוֹס שֶׁל בְּרָכָה לְבָרֵךְ,

**William Davidson Edition - English:**
In connection to its discussion of *hallel*, the Gemara cites a statement that **Rav Avira taught. Sometimes he said** this exposition **citing Rav Ami, and sometimes he said** it **citing Rav Asi: What is** the meaning of that **which is written: “And the child grew and was weaned [*vayiggamal*],** and Abraham made a great feast on the day that Isaac was weaned” (Genesis 21:8)? **In the future, the Holy One, Blessed be He, will prepare a feast for the righteous on the day that He extends [*sheyigmol*] His mercy to the descendants of Isaac. After they eat and drink,** the celebrants will **give Abraham our father a cup of blessing to recite the blessing,** as he is the first of our forefathers.


###### Pesachim 119b:5
[Pesachim 119b:5](https://torahapp.org/share/book/Pesachim/r/119b:5)

וְאוֹמֵר לָהֶן: אֵינִי מְבָרֵךְ, שֶׁיָּצָא מִמֶּנִּי יִשְׁמָעֵאל. אוֹמֵר לוֹ לְיִצְחָק: טוֹל וּבָרֵךְ. אוֹמֵר לָהֶן: אֵינִי מְבָרֵךְ, שֶׁיָּצָא מִמֶּנִּי עֵשָׂו. אוֹמֵר לוֹ לְיַעֲקֹב: טוֹל וּבָרֵךְ. אוֹמֵר לָהֶם: אֵינִי מְבָרֵךְ, שֶׁנָּשָׂאתִי שְׁתֵּי אֲחָיוֹת בְּחַיֵּיהֶן, שֶׁעֲתִידָה תּוֹרָה לְאוֹסְרָן עָלַי.

**William Davidson Edition - English:**
**And** Abraham will **say to them: I will not recite the blessing, as** I am blemished, for the wicked **Ishmael came from me.** Abraham will **say to Isaac: Take** the cup **and recite the blessing.** Isaac will **say to them: I will not recite the blessing, as** the wicked **Esau came from me.** Isaac will **say to Jacob: Take** the cup **and recite the blessing.** Jacob will **say to them: I will not recite the blessing, as I married two sisters,** Rachel and Leah, **in their lifetimes,** and **in the future the Torah forbade them to me.** Although at the time it was not prohibited to wed two sisters, this practice would eventually be considered a serious transgression.


###### Pesachim 119b:6
[Pesachim 119b:6](https://torahapp.org/share/book/Pesachim/r/119b:6)

אוֹמֵר לוֹ לְמֹשֶׁה: טוֹל וּבָרֵךְ. אוֹמֵר לָהֶם: אֵינִי מְבָרֵךְ, שֶׁלֹּא זָכִיתִי לִיכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, לֹא בְּחַיַּי וְלֹא בְּמוֹתִי. אוֹמֵר לוֹ לִיהוֹשֻׁעַ: טוֹל וּבָרֵךְ, אוֹמֵר לָהֶן: אֵינִי מְבָרֵךְ, שֶׁלֹּא זָכִיתִי לְבֵן, דִּכְתִיב: ״יְהוֹשֻׁעַ בִּן נוּן״, ״נוֹן בְּנוֹ יְהוֹשֻׁעַ בְּנוֹ״.

**William Davidson Edition - English:**
Jacob will **say to Moses: Take** the cup **and recite the blessing.** Moses will **say to them: I will not recite the blessing, as I did not merit to enter Eretz Yisrael, neither in my life nor in my death.** Moses will **say to Joshua: Take** the cup **and recite the blessing.** Joshua will **say to them: I will not recite the blessing, as I did not merit to** have **a son.** The proof for this is **that it is written: “Joshua the son of Nun”** (Numbers 14:6), and in the genealogical list of Ephraim it states: **“Nun his son, Joshua his son”** (I Chronicles 7:27). Since the verse does not mention any children of Joshua, evidently he had no sons.


###### Pesachim 119b:7
[Pesachim 119b:7](https://torahapp.org/share/book/Pesachim/r/119b:7)

אוֹמֵר לוֹ לְדָוִד: טוֹל וּבָרֵךְ. אוֹמֵר לָהֶן: אֲנִי אֲבָרֵךְ, וְלִי נָאֶה לְבָרֵךְ, שֶׁנֶּאֱמַר: ״כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם ה׳ אֶקְרָא״.

**William Davidson Edition - English:**
Joshua will **say to David: Take** the cup **and recite the blessing.** David will **say to them: I will recite the blessing, and it is fitting for me to recite the blessing, as it is stated: “I will lift up the cup of salvation, and I will call upon the name of the Lord”** (Psalms 116:13).


###### Pesachim 119b:8
[Pesachim 119b:8](https://torahapp.org/share/book/Pesachim/r/119b:8)

**מַתְנִי׳** אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן.

**William Davidson Edition - English:**
**MISHNA:** **One does not conclude after the Paschal lamb with an *afikoman*.**


###### Pesachim 119b:9
[Pesachim 119b:9](https://torahapp.org/share/book/Pesachim/r/119b:9)

**גְּמָ׳** מַאי אֲפִיקוֹמָן? אָמַר רַב: שֶׁלֹּא יֵעָקְרוּ מֵחֲבוּרָה לַחֲבוּרָה.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What** is the meaning of ***afikoman*? Rav said:** It means **that** a member of a group that ate the Paschal lamb together should **not leave** that **group to** join another **group.** One who joined one group for the Paschal lamb may not leave and take food with him. According to this interpretation, *afikoman* is derived from the phrase *afiku mani*, take out the vessels. The reason for this prohibition is that people might remove the Paschal lamb to another location after they had begun to eat it elsewhere. This is prohibited, as the Paschal lamb must be eaten in a single location by one group.


###### Pesachim 119b:10
[Pesachim 119b:10](https://torahapp.org/share/book/Pesachim/r/119b:10)

וּשְׁמוּאֵל אָמַר: כְּגוֹן אוֹרְדִּילָאֵי לִי וְגוֹזָלַיָּיא לְאַבָּא. וְרַב חֲנִינָא בַּר שֵׁילָא וְרַבִּי יוֹחָנָן (אָמַר) [אָמְרוּ]: כְּגוֹן תְּמָרִים קְלָיוֹת וֶאֱגוֹזִים. תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹחָנָן: אֵין מַפְטִירִין אַחַר הַפֶּסַח כְּגוֹן תְּמָרִים קְלָיוֹת וֶאֱגוֹזִים.

**William Davidson Edition - English:**
**And Shmuel said:** It means that one may not eat dessert after the meal, **like mushrooms** [*urdila’ei*] **for me, and chicks for Abba,** Rav. It was customary for them to eat delicacies after the meal. **And Rav Ḥanina bar Sheila and Rabbi Yoḥanan** say: *Afikoman* refers to foods **such as dates, roasted grains, and nuts,** which are eaten during the meal. It **was taught** in a *baraita* **in accordance with** the opinion of **Rabbi Yoḥanan: One does not conclude** by eating **after the Paschal lamb** foods **such as dates, roasted grains, and nuts.**


###### Pesachim 119b:11
[Pesachim 119b:11](https://torahapp.org/share/book/Pesachim/r/119b:11)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: אֵין מַפְטִירִין אַחַר מַצָּה אֲפִיקוֹמָן. תְּנַן: אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן. אַחַר הַפֶּסַח הוּא דְּלָא, אֲבָל לְאַחַר מַצָּה — מַפְטִירִין!

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said** an additional halakha: Nowadays, when we have no Paschal lamb, **one does not conclude after *matza* with an *afikoman*.** The Gemara asks: **We learned** in the mishna that **one does not conclude after the Paschal lamb with an *afikoman*.** The Gemara infers from the mishna: It is **after the Paschal lamb that** one may **not** conclude with an *afikoman*; **however, after *matza* one** may **conclude** with an *afikoman*. This statement of the mishna apparently contradicts Shmuel’s ruling.


###### Pesachim 119b:12
[Pesachim 119b:12](https://torahapp.org/share/book/Pesachim/r/119b:12)

לָא מִיבַּעְיָא קָאָמַר: לָא מִיבַּעְיָא אַחַר מַצָּה — דְּלָא נְפִישׁ טַעְמַיְיהוּ, אֲבָל לְאַחַר הַפֶּסַח, דִּנְפִישׁ טַעְמֵיהּ וְלָא מָצֵי עַבּוֹרֵיהּ — לֵית לַן בַּהּ, קָמַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara rejects this contention: That is an incorrect inference, as the mishna is stated in the style of: Needless to say. The mishna should be understood as follows: Needless to say that one may not conclude with an *afikoman* **after** eating ***matza*, as the taste** of *matza* **is slight.** If one eats anything else afterward, the taste of the *matza* will dissipate. **However, after the Paschal lamb, which has a strong taste that is not easily removed,** one might think that **we have no** problem **with it.** Therefore, the mishna **teaches us** that it is prohibited to conclude with an *afikoman* after the Paschal lamb as well.


###### Pesachim 119b:13
[Pesachim 119b:13](https://torahapp.org/share/book/Pesachim/r/119b:13)

נֵימָא מְסַיַּיע לֵיהּ: הַסּוּפְגָּנִין וְהַדּוּבְשָׁנִין וְהָאִיסְקְרִיטִין, אָדָם מְמַלֵּא כְּרֵיסוֹ מֵהֶן, וּבִלְבַד שֶׁיֹּאכַל כְּזַיִת מַצָּה בָּאַחֲרוֹנָה. בָּאַחֲרוֹנָה אִין,

**William Davidson Edition - English:**
The Gemara proposes: **Let us say** that the *Tosefta* **supports** Shmuel’s ruling: With regard to unleavened **sponge cakes, cakes fried in oil and honey, and honey cakes, a person** may **fill his stomach with them** on Passover night, **provided that he eats an olive-bulk** of ***matza* after** all that food. The Gemara infers from here that if he eats the *matza* **after** those cakes, **yes,** this is acceptable, as the *matza* is eaten last.