Pesachim 232:1

שלשה דברים אלו בפסח לא יצא ידי חובתו ואלו הן פסח מצה ומרור פסח על שום שפסח המקום על בתי אבותינו במצרים [שנאמר (שמות יב, כז) ואמרתם זבח פסח הוא לה' אשר פסח וגו']

THESE THREE THINGS ON PASSOVER DOES NOT DISCHARGE HIS DUTY, AND THESE ARE THEY: THE PASSOVER-OFFERING. UNLEAVENED BREAD, AND BITTER HERBS.

מצה על שום שנגאלו אבותינו ממצרים [שנאמר (שמות יב, לט) ויאפו את הבצק אשר הוציאו ממצרים וגו'] מרור על שום שמררו המצריים את חיי אבותינו במצרים שנאמר [(שמות א, יד) וימררו את חייהם וגו']

THE PASSOVER-OFFERING IS [SACRIFICED] BECAUSE THE OMNIPRESENT PASSED OVER THE HOUSES OF OUR FATHERS IN EGYPT, AS IT IS SAID, THEN YE SHALL SAY: IT IS THE SACRIFICE OF THE LORD'S PASSOVER, FOR THAT HE PASSED OVER etc.<span class="x" onmousemove="('comment',' Ex. XII, 27.');">¹</span> THE UNLEAVENED BREAD IS [EATEN] BECAUSE OUR FATHERS WERE REDEEMED FROM EGYPT, AS IT IS SAID, AND THEY BAKED UNLEAVENED CAKES OF THE DOUGH WHICH THEY BROUGHT FORTH OUT OF EGYPT etc.<span class="x" onmousemove="('comment',' Ibid. 39.');">²</span>

בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים שנאמר (שמות יג, ח) והגדת לבנך ביום ההוא לאמר בעבור זה עשה ה' לי בצאתי ממצרים

THE BITTER HERB IS [EATEN] BECAUSE THE EGYPTIANS EMBITTERED THE LIVES OF OUR FATHERS IN EGYPT, AS IT IS SAID, AND THEY MADE THEIR LIVES BITTER etc.<span class="x" onmousemove="('comment',' Ex. I, 14.');">³</span> IN EVERY GENERATION A MAN IS BOUND TO REGARD HIMSELF AS THOUGH HE PERSONALLY HAD GONE FORTH FROM EGYPT, BECAUSE IT IS SAID, AND THOU SHALT TELL THY SON IN THAT DAY, SAYING: IT IS BECAUSE OF THAT WHICH THE LORD DID FOR ME WHEN I CAME FORTH OUT OF EGYPT.<span class="x" onmousemove="('comment',' Ibid. XIII, 8.');">⁴</span>

לפיכך אנחנו חייבים להודות להלל לשבח לפאר לרומם להדר לברך לעלה ולקלס למי שעשה לאבותינו ולנו את כל הנסים האלו הוציאנו מעבדות לחרות מיגון לשמחה ומאבל ליום טוב ומאפלה לאור גדול ומשעבוד לגאולה ונאמר לפניו הללויה

THEREFORE IT IS OUR DUTY TO THANK, PRAISE, LAUD, GLORIFY, EXALT, HONOUR, BLESS, EXTOL, AND ADORE HIM WHO WROUGHT ALL THESE MIRACLES FOR OUR FATHERS AND OURSELVES; HE BROUGHT US FORTH FROM BONDAGE INTO FREEDOM, FROM SORROW INTO JOY, FROM MOURNING INTO FESTIVITY, FROM DARKNESS INTO GREAT LIGHT, AND FROM SERVITUDE INTO REDEMPTION. THEREFORE LET US SAY BEFORE HIM, HALLELUJAH!<span class="x" onmousemove="('comment',' 'Praise ye the Lord,' with which Hallel commences.');">⁵</span>

עד היכן הוא אומר בש"א עד אם הבנים שמחה ובה"א עד חלמיש למעינו מים וחותם בגאולה ר"ט אומר אשר גאלנו וגאל את אבותינו ממצרים ולא היה חותם

HOW FAR DOES ONE RECITE IT? BETH SHAMMAI MAINTAIN: UNTIL 'AS A JOYOUS MOTHER OF CHILDREN,'<span class="x" onmousemove="('comment',' Ps. CXIII, 9.');">⁶</span>

רבי עקיבא אומר כן ה' אלהינו ואלהי אבותינו יגיענו למועדים ולרגלים אחרים הבאים לקראתנו לשלום שמחים בבנין עירך וששים בעבודתך ונאכל שם (מן הפסחים ומן הזבחים) כו' עד בא"י גאל ישראל:

WHILE BETH HILLEL SAY: UNTIL 'THE FLINT INTO A FOUNTAIN OF WATERS,'<span class="x" onmousemove="('comment',' Ibid. CXIV, 8.');">⁷</span> AND HE CONCLUDES WITH [A FORMULA OF] REDEMPTION.

<big><strong>גמ׳</strong></big> אמר רבא צריך שיאמר ואותנו הוציא משם אמר רבא מצה צריך להגביה ומרור צריך להגביה בשר א"צ להגביה ולא עוד אלא שנראה כאוכל קדשים בחוץ

R'TARFON USED TO SAY WHO REDEEMED US AND REDEEMED OUR FATHERS FROM EGYPT, BUT HE DID NOT CONCLUDE [WITH A BLESSING].<span class="x" onmousemove="('comment',' Hatham is the technical term meaning to round off a liturgical passage with a blessing formula, 'Blessed art Thou, O Lord.'');">⁸</span> R'AKIBA SAID: 'SO MAY THE LORD OUR GOD AND THE GOD OF OUR FATHER SUFFER US TO REACH OTHER SEASONS AND FESTIVALS WHICH COME TOWARDS US FOR PEACE, REJOICING IN THE REBUILDING OF THY CITY AND GLAD IN THY SERVICE, AND THERE WE WILL PARTAKE OF THE SACRIFICES AND THE PASSOVER-OFFERINGS<span class="x" onmousemove="('comment',' So the text as emended, 'sacrifices' referring to the hagigah of the fourteenth, which was eaten before the Passover-offering (v. supra 70a) ; hence it is mentioned before too.');">⁹</span>

אמר רב אחא בר יעקב סומא פטור מלומר הגדה כתיב הכא בעבור זה וכתיב התם (דברים כא, כ) בננו זה מה להלן פרט לסומא אף כאן פרט לסומין

etc. AS FAR AS BLESSED ART THOU, O LORD, WHO HAST REDEEMED ISRAEL.' <big><b>GEMARA: </b></big>Raba said: He must say 'and us did he bring forth from there.'

איני והאמר מרימר שאלתינהו לרבנן דבי רב יוסף מאן דאמר אגדתא בי רב יוסף אמרו רב יוסף מ"ד אגדתא בי רב ששת אמרו רב ששת קסברי רבנן מצה בזמן הזה דרבנן

Raba said: He must lift up the unleavened bread, and he must lift up the bitter herb,<span class="x" onmousemove="('comment',' When saying, 'This unleavened bread' ' . 'this bitter herb.'');">¹⁰</span> but he need not lift up the meat;<span class="x" onmousemove="('comment',' Which is set in memory of the Passover-offering; v. R. Joseph's dictum supra 114b.');">¹¹</span>

מכלל דרב אחא בר יעקב סבר מצה בזמן הזה דאורייתא והא רב אחא בר יעקב הוא דאמר מצה בזמן הזה דרבנן קסבר כל דתקון רבנן כעין דאורייתא תיקון

moreover, it would appear as though he ate sacrifices without [the Temple].<span class="x" onmousemove="('comment',' If he lifted up the meat as he said 'This Passover-offering,' it would look as if he had actually consecrated it as a sacrifice, which is forbid den, Since sacrifices may not be offered without the Temple (Raba refers to post-Temple times) . Hence he must not lift up the meat.');">¹²</span> R'Aha B'Jacob said: A blind person is exempt from reciting the Haggadah.

לרב ששת ולרב יוסף נמי הא ודאי כל דתקון רבנן כעין דאורייתא תיקון

[For] here it is written, it is because of that [zeh],<span class="x" onmousemove="('comment',' Lit., 'this'.');">¹³</span> while elsewhere it is written, This our son [zeh]:<span class="x" onmousemove="('comment',' Deut. XXI, 20.');">¹⁴</span>

הכי השתא בשלמא התם מדהוה ליה למיכתב בננו הוא וכתיב בננו זה ש"מ פרט לסומין הוא דאתא אבל הכא אי לאו בעבור זה מאי לכתוב אלא בעבור מצה ומרור הוא דאתא:

just as there the blind are excluded,<span class="x" onmousemove="('comment',' For 'this our son' implies that his parents see and point at him.');">¹⁵</span> so here to the blind are excluded.

לפיכך אנחנו חייבין:

But that is not so, for Meremar said: I asked the scholars of the School of R'Joseph, who recites the Aggadah<span class="x" onmousemove="('comment',' Haggadah.');">¹⁶</span> at R'Joseph's? And they told me, R'Joseph; Who recites the Aggadah at R'Shesheth's? And they told me, R'Shesheth.<span class="x" onmousemove="('comment',' R. Joseph and R. Shesheth were both blind.');">¹⁷</span> - These Rabbis held that un-leavened bread nowadays is a Rabbinical obligation.<span class="x" onmousemove="('comment',' Sc. that unleavened bread must he eaten on the first night of Passover (the interdict of leavened bread of course is Biblical) . Hence the reciting of the Haggadah is likewise Rabbinical, and therefore 'unaffected by R. Aha b. Jacob's deduction.');">¹⁸</span> Hence it follows that R'Aha B'Jacob holds that unleavened bread nowadays is a Scriptural obligation?<span class="x" onmousemove="('comment',' For he states his law generally, and therefore meant it for post-Temple times too.');">¹⁹</span> But Surely it was R'Aha B'Jacob himself who said: [The obligation of eating] unleavened bread nowadays is Rabbinical! - He holds, Whatever our Rabbis enacted, they enacted it similar to the Scriptural Jaw.<span class="x" onmousemove="('comment',' On which it is based. Hence since the blind were exempt from reciting the Haggadah when it was a Scriptural obligation, they are still exempt now that it is only Rabbinical.');">²⁰</span> But according to R'Shesheth and R'Joseph too, surely it is certain that whatever our Rabbis enacted, they enacted similar to a Scriptural law? - How compare!<span class="x" onmousemove="('comment',' They reject the law entirely, together with the analogy on which it is based.');">²¹</span> As for there, it i we: since it should have been written, 'He is our son,' whereas it is written, 'This our son,'<span class="x" onmousemove="('comment',' v. Sanh., Sonc. ed. p. 486, n. 2 and 3.');">²²</span> you may infer that it comes to exclude blind persons. But here, if not 'for the sake of this' what should be written? Hence it comes [to intimate], 'for the sake of the unleavened bread and bitter herbs.'<span class="x" onmousemove="('comment',' I.e., it does not intimate that he who recites must see it, but simply means: it is for this reason that I eat unleavened bread and bitter herbs viz., because of what the Lord did for me etc.');">²³</span> THEREFORE IT IS OUR DUTY.