Pesachim 227:1

רבי יצחק בן אחא דשמעתא הוא רבי יצחק בן פנחס דאגדתא וסימניך (שמעו נא אחיי ורעיי)

R'Isaac B'Aha mentioned in legal discussions is the same as R'Isaac B'Phineas mentioned in homilies, and the token is 'Hear 'me [shema'uni], - my brethren [ahay] , and my people.'<span class="x" onmousemove="('comment',' I Chron. XXVIII, 2. Thus in legal discussions (shema'ta, connected with shema'uni) his name appears as b. Aha (connected with ahay) .');">¹</span> Rabbah B'Bar Hanah said in R'Johanan's name in the name of R'Judah B'R'Il'ai: Eat onions [bazel] and dwell in the protection [bezel] [of your house],<span class="x" onmousemove="('comment',' Do not spend overmuch on food, then you will be able to afford your house.');">²</span> and do not eat geese and fowls lest your heart pursue you;<span class="x" onmousemove="('comment',' Do not cultivate a greedy appetite so that you are always wanting to eat.');">³</span>

אמר רבה בר בר חנה א"ר יוחנן משמיה דר' יהודה בר' אילעי אכול בצל ושב בצל ולא תיכול אווזין ותרנגולין ויהא לבך רודף עליך פחות ממיכלך וממשתיך ותוסיף על דירתך

reduce your food and drink and increase [expenditure] on your house. When 'Ulla came, he said: In the West [Palestine] a proverb is current: he who eats the fat tail [allitha] must hide in the loft ['alitha],<span class="x" onmousemove="('comment',' He who squanders his money on costly dishes must hide from his creditors.');">⁴</span> but he who eats cress [kakule] may lie by the dunghill [kikle]<span class="x" onmousemove="('comment',' [Aliter: 'place of assembly' from Grk.**,a circle].');">⁵</span>

כי אתא עולא אמר מתלא מתלין במערבא דאכיל אליתא טשי בעליתא דאכיל קקולי אקיקלי דמתא שכיב:

of the town.<span class="x" onmousemove="('comment',' Afraid of none - not being in debt.');">⁶</span> M I S H N A H. THEY FILLED<span class="x" onmousemove="('comment',' Lit. , 'mixed. ,');">⁷</span>

<big><strong>מתני׳</strong></big> מזגו לו כוס ראשון ב"ש אומרים מברך על היום ואחר כך מברך על היין וב"ה אומרים מברך על היין ואחר כך מברך על היום:

THE FIRST CUP FOR HIM; BETH SHAMMAI MAINTAIN: HE RECITES A BLESSING FOR THE DAY [FIRST],<span class="x" onmousemove="('comment',' I.e. , the blessing on the sanctity of the Festival.');">⁸</span> AND THEN RECITES A BLESSING OVER THE WINE; WHILE BETH HILLEL RULE: HE RECITES A BLESSING OVER THE WINE [FIRST], AND THEN RECITES A BLESSING FOR THE DAY. <big><b>GEMARA: </b></big>Our Rabbis taught: [These are] the matters which are disputed by Beth Shammai and Beth Hillel in respect to the meal: Beth Shammai maintain: He recites a blessing for the day [first] and then recites a blessing over the wine, because the day is responsible for the presence of the wine;<span class="x" onmousemove="('comment',' If it were not a festival no wine would be required.');">⁹</span>

<big><strong>גמ׳</strong></big> ת"ר דברים שבין ב"ש וב"ה בסעודה ב"ש אומרים מברך על היום ואח"כ מברך על היין מפני שהיום גורם ליין שיבא וכבר קידש היום ועדיין יין לא בא

moreover, the day has already become sanctified while the wine has not yet come.<span class="x" onmousemove="('comment',' The festival automatically commences with the appearance of the stars, even if no wine as yet been brought to the table. Thus it is first in time, and therefore first in respect to a blessing too.');">¹⁰</span> But Beth Hillel maintain: He recites a blessing over the wine and then recites a blessing for the day, because the wine enables the kiddush to be recited.<span class="x" onmousemove="('comment',' without wine or bread kiddush cannot be said. Bread is the equivalent of wine in this respect, and the blessing for bread precedes the blessing for the day.');">¹¹</span> Another reason: the blessing for wine is constant, while the blessing for the day is not constant ,<span class="x" onmousemove="('comment',' Whenever 'wine is drunk a blessing over it is required, whereas the blessing of sanctification is confined to festivals.');">¹²</span>

וב"ה אומרים מברך על היין ואח"כ מברך על היום מפני שהיין גורם לקידוש שתאמר דבר אחר ברכת היין תדירה וברכת היום אינה תדירה תדיר ושאינו תדיר תדיר קודם והילכתא כדברי ב"ה

[and of] that which is constant and that which is not constant, that which is constant comes first. Now the law<span class="x" onmousemove="('comment',' [MS.M.: the halachah].');">¹³</span> is as the ruling of Beth Hillel.

מאי ד"א וכ"ת התם תרתי והכא חדא הכא נמי תרתי נינהו תדיר ושאינו תדיר תדיר קודם

Why state [another reason]?<span class="x" onmousemove="('comment',' Is not the first sufficient?');">¹⁴</span> - [This:] for should you argue: there we have two [reasons], whereas here there is [only] one,<span class="x" onmousemove="('comment',' Beth Shammai give two reasons for their view, whereas only one supports beth Hillel's');">¹⁵</span> [I answer that] here also there are two, [for of] that which is constant and that which is not constant, that which is constant comes first.'

והלכה כדברי ב"ה פשיטא דהא נפיק בת קול איבעית אימא קודם בת קול

Now the law is as the ruling of Beth Hillel': that is obvious, since there issued a Bath Kol?<span class="x" onmousemove="('comment',' Proclaiming the law always to be as Beth Hillel; v. Er. 13b.');">¹⁶</span> - If you wish I can answer that this was before the Bath Kol. Alternatively, it was after the Bath Kol, and this is [in accordance with] R'Joshua who maintained We disregard a Bath Kol.<span class="x" onmousemove="('comment',' V. B.M. 59b.');">¹⁷</span>

ואי בעית אימא לאחר בת קול ורבי יהושע היא דאמר אין משגיחין בבת קול:

<big><b>MISHNAH: </b></big>THEY THEN<span class="x" onmousemove="('comment',' After having recited the kiddush over the wine.');">¹⁸</span> SET [IT] BEFORE HIM.<span class="x" onmousemove="('comment',' Rashi and Rashbam: vegetables. R. Han.: the table with the food, which was brought after kiddush.');">¹⁹</span> HE DIPS THE LETTUCE<span class="x" onmousemove="('comment',' Tosaf.: into water or vinegar, and eats it. This is to stimulate the child's wonder, as it Is unusual to commence the meal thus.');">²⁰</span>

<big><strong>מתני׳</strong></big> הביאו לפניו מטבל בחזרת עד שמגיע לפרפרת הפת הביאו לפניו מצה וחזרת וחרוסת ושני תבשילין אע"פ שאין חרוסת מצוה ר"א (בן) צדוק אומר מצוה ובמקדש היו מביאין לפניו גופו של פסח: <big><strong>גמ׳</strong></big>

BEFORE YET HE HAS REACHED THE AFTERCOURSE OF THE BREAD.<span class="x" onmousemove="('comment',' Viz., the bitter herbs, which are eaten after the unleavened bread. Bertinoro reads: before he has reached the breaking (i.e., the distribution) of the bread.');">²¹</span> THEY SET BEFORE HIM MAZZAH, LETTUCE [HAZERETH], AND HAROSETH<span class="x" onmousemove="('comment',' V. Glos.');">²²</span> AND TWO DISHES, THOUGH THE HAROSETH IS NOT COMPULSORY. R'ELEAZAR SON OF R'ZADOK SAID: IT IS COMPULSORY. AND IN THE TEMPLE THEY USED TO BRING THE BODY OF THE PASSOVER-OFFERING BEFORE HIM.