Pesachim 230

צריך לשקועיה בחרוסת משום קפא דאי ס"ד לא צריך לשקועיה נטילת ידים למה לי הא לא נגע ודילמא לעולם אימא לך לא צריך לשקועיה וקפא מריחא מיית אלא למה לי נטילת ידים דילמא משקעו ליה

must be plunged right into the haroseth<span class="x" onmousemove="('comment',' which is a liquid.');">¹</span> to counteract the kappa.<span class="x" onmousemove="('comment',' A poisonous substance in the hazereth.');">²</span> For if you should think that it need not be sunk into it, why is the washing of the hands required?<span class="x" onmousemove="('comment',' For the first dipping, v. infra.');">³</span>

ואמר רב פפא לא נישהי איניש מרור בחרוסת דילמא אגב חלייה דתבלין מבטיל ליה למרוריה ובעינן טעם מרור וליכא אדבריה רב חסדא לרבנא עוקבא ודרש נטל ידיו בטיבול ראשון נוטל ידיו בטיבול שני

Surely he does not touche [the haroseth]?<span class="x" onmousemove="('comment',' With his hand, if the lettuce is only dipped lightly in it. vhrcst');">⁴</span> Yet perhaps I may maintain that in truth it need not be sunk [into the haroseth], the kappa dying from its smell; yet why is washing of the hands required? In case he plunges it in.

אמרוה רבנן קמיה דרב פפא הא בעלמא איתמר דאי סלקא דעתך הכא איתמר למה לי נטילת ידים תרי זימני הא משא ליה ידיה חדא זימנא

R'Papa also said: A man must not keep the bitter herbs [an appreciable time] in the haroseth, because the sweetness of its ingredients [sc. the haroseth] my neutralize its bitterness, whereas the taste of bitter herbs essential, but it is then absent. R'Hisda brought<span class="x" onmousemove="('comment',' .');">⁵</span> Rabbana 'Ukba<span class="x" onmousemove="('comment',' 'Rabbana' is a Babylonian title, probably the equivalent of the Palestinian 'Rabban' lit., 'our teacher,' which is a peculiar title of honour, higher than 'Rabbi.'');">⁶</span>

אמר להו רב פפא אדרבה הכא איתמר דאי ס"ד בעלמא איתמר למה לי תרי טיבולי

and he lectured: If he washed his hands at the first dipping- he must wash his hands at the second dipping [too]. The Rabbis discussed this before R'Papa: This was stated in general,<span class="x" onmousemove="('comment',' When a man eats vegetables at other times of the year. Since the eating of vegetables then is not statutory, each time he eats them (after dipping) even at the same meal counts as a separate act, for when he ate the first time he did not intend eating them again; hence he must wash his hands at each.');">⁷</span> for if you should think that it was stated here [in connection with Passover], why must he wash is hands twice?

אלא מאי הכא איתמר נטילת ידים תרי זימני למה לי הא משא ליה ידיה חדא זימנא אמרי כיון דבעי למימר אגדתא והלילא דילמא אסוחי אסחיה לדעתיה ונגע

Surely he has [already] washed his hands once?<span class="x" onmousemove="('comment',' Knowing that he would eat vegetables a second time; hence once should suffice.');">⁸</span> Said R'Papa to them: On the contrary, it was stated here, for if you should think that it was stated in general, why two dippings?<span class="x" onmousemove="('comment',' The vegetable having been dipped once into vinegar, it need not be dipped again.');">⁹</span> What then?

אמר רבא בלע מצה יצא בלע מרור לא יצא בלע מצה ומרור ידי מצה יצא ידי מרור לא יצא כרכן בסיב ובלען אף ידי מצה נמי לא יצא

it was stated here? Then why must he wash his hands twice: surely he has [already] washed his hands once? - I will tell you: since he is to recite the Haggadah<span class="x" onmousemove="('comment',' The narrative of the exodus, which is an essential part of the ritual.');">¹⁰</span> and Hallel,<span class="x" onmousemove="('comment',' 'Praise,' i.e., Ps. CXIII-CXVIII.');">¹¹</span>

אמר רב שימי בר אשי מצה לפני כל אחד ואחד מרור לפני כל אחד ואחד וחרוסת לפני כל אחד ואחד ואין עוקרין את השלחן אלא לפני מי שאומר הגדה

he may let his thoughts wander<span class="x" onmousemove="('comment',' I.e., not think about keeping is hands clean.');">¹²</span> and touch [something unclean]. Raba said: If he swallows ,unleavened bread, he discharges his duty;<span class="x" onmousemove="('comment',' Of eating unleavened bread, though he has not chewed it.');">¹³</span>

רב הונא אומר כולהו נמי לפני מי שאומר הגדה והלכתא כרב הונא

if he swallows bitter herbs, he does not discharge his duty.<span class="x" onmousemove="('comment',' Because he has not tasted its bitterness, which is essential. Rashi reads: if he swallows bitter herbs, he has discharged his duty because even then he cannot altogether avoid tasting its bitterness.');">¹⁴</span> If he swallows unleavened bread and bitter herbs [together], he discharges his duty of unleavened bread, [but] not his duty of bitter herbs. If he wraps them in bast and swallows them, he does not discharge his duty of unleavened bread either.

למה עוקרין את השולחן אמרי דבי ר' ינאי כדי שיכירו תינוקות וישאלו אביי הוה יתיב קמיה דרבה חזא דקא מדלי תכא מקמיה אמר להו עדיין לא קא אכלינן אתו קא מעקרי תכא מיקמן אמר ליה רבה פטרתן מלומר מה נשתנה:

R'Simi B'Ashi said: unleavened bread [must be set] before each person [of the company]. bitter herbs before each person. and haroseth before each person, but we remove the table<span class="x" onmousemove="('comment',' V. p. 535, n. 7.');">¹⁵</span>

אמר שמואל (דברים טז, ג) לחם עוני (כתיב) לחם שעונין עליו דברים תניא נמי הכי לחם עוני לחם שעונין עליו דברים הרבה דבר אחר לחם עוני עני כתיב מה עני שדרכו בפרוסה

only from before him who recites the Haggadah. R'Huna said: All these too [are Set only] before him who recites the Haggadah.<span class="x" onmousemove="('comment',' Since the meal has not yet commenced it is sufficient to place the food before one.');">¹⁶</span> And the law is as R'Huna. Why do we remove the table? - The School of R'Jannai said: So that the children may perceive [the unusual proceeding] and enquire [its reasons]. Abaye was sitting before Rabbah, [when] he saw the tray taken up from before him. Said he to then: We have not yet eaten, and they have [already] come [and] removed the tray from before us! Said Rabbah to him: You have exempted us from reciting, 'Why [is this night] different? '<span class="x" onmousemove="('comment',' V. Mishnah infra 116a. By your observation you have in fact asked that question.');">¹⁷</span> Samuel said: Bread of ['oni]<span class="x" onmousemove="('comment',' E.V. 'affliction'. Deut. XVI, 3.');">¹⁸</span> [means] bread over which we recite ['onin] many words.<span class="x" onmousemove="('comment',' v. supra p. 166, n. 10.');">¹⁹</span> It was taught likewise: 'Bread of ['oni]' means bread over which we recite ['onin] many words. Another interpretation: 'Bread of ['oni]': 'ani [poverty] is written:<span class="x" onmousemove="('comment',' Defective, though it is read plene, denoting 'reciting'.');">²⁰</span> just as a beggar generally has a piece,