Pesachim 238:1

לכפול יכפול לפשוט יפשוט לברך אחריו יברך הכל כמנהג המדינה אמר אביי לא שנו אלא לאחריו אבל לפניו [מצוה] לברך דא"ר יהודה אמר שמואל כל המצות מברך עליהן עובר לעשייתן

to repeat,<span class="x" onmousemove="('comment',' Certain verses at the end of Hallel, viz., Ps. CXVIII, 21-29. Every verse of the rest of the Psalm is repeated in the text, either actually or by parallelism, and therefore these four verses are repeated when they are recited.');">¹</span> he must repeat; to recite it once only,<span class="x" onmousemove="('comment',' Lit., 'to (say it) straight off.'');">²</span> he must recite them once only; to pronounce a blessing after it [sc. the Hallel], he must pronounce a blessing upon it: it all depends on local custom.

מאי משמע דהאי עובר לישנא דאקדומי הוא א"ר נחמן בר יצחק דכתיב (שמואל ב יח, כג) וירץ אחימעץ דרך הככר ויעבור את הכושי אביי אמר מהכא (בראשית לג, ג) והוא עבר לפניהם איכא דאמרי מהכא (מיכה ב, יג) ויעבור מלכם לפניהם וה' בראשם

Abaye observed: This was taught only [about a blessing] after it, but a blessing before it is obligatory, for Rab Judah said in Samuel's name: A blessing must be recited for a religious duties before ['ober] they are performed. How is it implied that 'ober connotes priority? - Said R'Nahman B'Isaac: Because it is written, Then Ahimaaz ran by the way of the Plain, and overran [wa-ya'abor, i.e., ran before] the Cushite.<span class="x" onmousemove="('comment',' II Sam. XVIII, 23.');">³</span> Abaye said: [It follows] from this: And he himself passed over ['abar] before them.<span class="x" onmousemove="('comment',' Gen. XXXIII, 3.');">⁴</span>

תניא רבי כופל בה דברים רבי אלעזר בן פרטא מוסיף בה דברים מאי מוסיף אמר אביי מוסיף לכפול מאודך למטה

Others quote the following: And their king is passed on [wa-ya'abor] before them, and the Lord at the head of them.<span class="x" onmousemove="('comment',' Mic. II, 13.');">⁵</span> It was taught: Rabbi repeated [certain] verses of it<span class="x" onmousemove="('comment',' [Rashi (Suk. 39a) : 'from " we="" beseech="" thee,="" o="" lord,="" etc."="" onwards.']');"="">⁶</span> [sc. Hallel]; R'Eleazar B'Perata added passages<span class="x" onmousemove="('comment',' [I.e., to those repeated by Rabbi (Rashi loc. cit.) ].');">⁷</span>

דרש רב עוירא זימנין א"ל משמיה דרב וזימנין א"ל משמיה דרב (אשי) מאי דכתיב (בראשית כא, ח) ויגדל הילד ויגמל עתיד הקב"ה לעשות סעודה לצדיקים ביום שיגמל חסדו לזרעו של יצחק לאחר שאוכלין ושותין נותנין לו לאברהם אבינו כוס של ברכה לברך

to it. What did he add? Said Abaye: He added [passages] for repetition from 'I will give thanks to thee' and onwards.

ואומר להן איני מברך שיצא ממני ישמעאל אומר לו ליצחק טול וברך אומר להן איני מברך שיצא ממני עשו אומר לו ליעקב טול וברך אומר להם איני מברך שנאשתי שתי אחיות בחייהן שעתידה תורה לאוסרן עלי

R''Awira lectured, Sometimes stating it in R'Ammi's, Sometimes in R'Assi's name: What is meant by. And the child grew, and was weaned [wa-yiggamel]?<span class="x" onmousemove="('comment',' Gen. XXI, 8: the verse continues: And Abraham made a great feast on the day that Isaac was weaned.');">⁸</span> The Holy One, blessed be He, will make a great banquet for the righteous on the day He manifests [yigmol] His love to the seed of Isaac.<span class="x" onmousemove="('comment',' I.e., when Israel is vindicated and his glories restored.');">⁹</span>

אומר לו למשה טול וברך אומר להם איני מברך שלא זכיתי ליכנס לארץ ישראל לא בחיי ולא במותי אומר לו ליהושע טול וברך אומר להן איני מברך שלא זכיתי לבן דכתיב יהושע בן נון (דברי הימים א ז, כז) נון בנו יהושע בנו

After they have eaten and drunk, the cup of Grace<span class="x" onmousemove="('comment',' The cup of wine over which Grace after meals is recited.');">¹⁰</span> will be offered to our father Abraham, that he should recite Grace, but he will answer them, 'I cannot say Grace, because Ishmael issued from me. Then Isaac will be asked, 'Take it and say Grace.'

אומר לו לדוד טול וברך אומר להן אני אברך ולי נאה לברך שנאמר (תהלים קטז, יג) כוס ישועות אשא ובשם ה' אקרא:

'I cannot say Grace,' he will reply, 'because Esau issued from me.' Then Jacob will be asked: 'Take it and say Grace.' 'I cannot say Grace,' he will reply.'

<big><strong>מתני׳</strong></big> אין מפטירין אחר הפסח אפיקומן:

because I married two sisters during [both] their lifetimes, whereas the Torah was destined to forbid them to me. Then Moses will be asked, 'Take it and say Grace.' 'I cannot say Grace, because I was not privileged to enter Eretz Yisrael either in life or in death.'

<big><strong>גמ׳</strong></big> מאי אפיקומן אמר רב שלא יעקרו מחבורה לחבורה

Th Joshua will be asked: 'Take it and say Grace.' 'I cannot say Grace,' he will reply, 'because I was not privileged to have a son,' for it is written, Joshua the son of Nun;<span class="x" onmousemove="('comment',' Num. XIV, 38 et passim.');">¹¹</span> Nun his son, Joshua his son.<span class="x" onmousemove="('comment',' I Chron. VII, 27. This occurs in the genealogical lists, and since it is not carried beyond Joshua, we must assume that he was not blessed with a son.');">¹²</span>

ושמואל אמר כגון אורדילאי לי וגוזלייא לאבא ורב חנינא בר שילא ורבי יוחנן (אמר) כגון תמרים קליות ואגוזים תניא כוותיה דרבי יוחנן אין מפטירין אחר הפסח כגון תמרים קליות ואגוזים

Then David will be asked: 'Take it and say Grace.' 'I will say Grace, and it is fitting for me to say Grace,' he will reply, as it is said, I will lift up the cup of salvation, and call upon the name of the Lord.<span class="x" onmousemove="('comment',' Ps. CXVI, 13.');">¹³</span> <big><b>MISHNAH: </b></big>ONE MAY NOT CONCLUDE AFTER THE PASCHAL MEAL [BY SAYING].'

אמר רב יהודה אמר שמואל אין מפטירין אחר מצה אפיקומן תנן אין מפטירין אחר הפסח אפיקומן אחר הפסח הוא דלא אבל לאחר מצה מפטירין

NOW TO THE ENTERTAINMENT! [APIKOMAN].'<span class="x" onmousemove="('comment',' Gr. **.');">¹⁴</span> <big><b>GEMARA: </b></big>What does APIKOMAN mean? Said Rab: That they must not remove from one company to another.<span class="x" onmousemove="('comment',' V. Supra ');">¹⁵</span>

לא מיבעיא קאמר לא מיבעיא אחר מצה דלא נפיש טעמייהו אבל לאחר הפסח דנפיש טעמיה ולא מצי עבוריה לית לן בה קמשמע לן

Samuel said: E.g. , mushrooms for myself and pigeons for Abba.<span class="x" onmousemove="('comment',' I.e., Rab. Rab and Samuel used to eat pigeons and mushrooms respectively after the meal, as desert, and Samuel says that this must not be done after the Paschal meal. Thus his interpretation (and R. Johanan's which follows) is stricter than Rab's. For Rab only forbids further eating elsewhere, whereas Samuel forbids it in the same place.');">¹⁶</span> R'Hanina B'Shila and R'Johanan said: E.g. , dates, parched ears of corn, and nuts. It was taught as R'Johanan: You must not conclude after the Paschal meal with e.g. , dates, parched ears, and nuts.

נימא מסייע ליה הסופגנין והדובשנין והאיסקריטין אדם ממלא כריסו מהן ובלבד שיאכל כזית מצה באחרונה באחרונה אין

Rab Judah said: One may not conclude after the [last] unleavened bread [is eaten]<span class="x" onmousemove="('comment',' I. e., nowadays at the end of the meal in memory of the Paschal lamb.');">¹⁷</span> by saying, 'Now to the entertainment!' We learned: YOU MAY NOT CONCLUDE AFTER THE PASCHAL, MEAL [BY SAYING], 'NOW TO THE ENTERTAINMENT!' Thus it is forbidden only after the Paschal meal, but you may conclude [thus] after the unleavened bread? - He proceeds to a climax:<span class="x" onmousemove="('comment',' Lit., 'he says, it is unnecessary" .'');"="">¹⁸</span> After the unleavened bread it need not be stated, since its taste is not substantial;<span class="x" onmousemove="('comment',' He must finish the meal with the taste of the Paschal lamb and the unleavened bread predominant in his mouth. Now the taste of the latter is not substantial and enduring, and therefore it is superfluous to teach that nothing may be eaten after it.');">¹⁹</span> but [I might think] that there is no objection after t Paschal lamb, whose taste is substantial and cannot [easily] be wiped out. Hence he [the Tanna] informs us [otherwise]. Shall we say that this supports him: [As for] sponge cakes, honey-cakes and iskeritin,<span class="x" onmousemove="('comment',' V. Supra 37a. These are regarded as 'rich mazzah' and therefore the duty of eating mazzah, which must be 'bread of affliction (poverty) ' cannot be discharged with them.');">²⁰</span> a man may fill his stomach with them, providing that he eats as much as an olive of unleavened bread at the end. [This implies], only at the end,