Daf 99

1) Erev Shabbos and Erev Yomim Tovim (besides Pesach); R' Yehuda says not to eat from the ninth hour and above to make sure that you'll eat the Shabbos and Yom Tov meal with an appetite. R' Yossi holds that it's permitted to eat all afternoon. However, R' Yossi agrees by Erev Pesach that you shouldn't eat after the ninth hour in order to eat the Matzah Mitzvah with an appetite. [Tosfos explains: we must say that he already Davened Mincha, or it would anyhow be forbidden to eat even during the week because of Mincha. We also refer to eating Matzah mixed with fruit juice, or else it's forbidden to eat any Matzah Erev Pesach that you'll be Yoitza your obligation at night, as the Yerushalmi says: it's compared to having relations with your betrothed.]

2) [Tosfos says: although you can fill your stomach with Matzah baked by non-Jews (that you're not Yoitza with since they don't have intent to make it L'shma) before you eat a final Kazayis of Matzah Mitzvah; since you can make sure in the same meal not to eat your fill before you eat the Matzah Mitzvah. We're only worried about eating during the day since you'll assume that you'll become hungry again at night, and, on the contrary, it will settle in your stomach and make you more stuffed than at the time you ate. Although we forbid drinking between the first and second cup of wine since it might fill you up, even though it's right before the meal; we must say that it's harder to prevent yourself from being filled with drinking (since it's not as obvious how it will fill you up). Alternatively, since you need to say the Hagadah in between, it's as if you're in an earlier meal, which we said was problematic.]

3) You're not allowed to eat until nightfall. [Tosfos explains: it's not like Shabbos or other Yomim Tovim that you can Daven and eat earlier. Alternatively, a Pesach is not like other Korbanos that can be eaten as soon as it was brought, but you need to wait until nightfall to eat it.]

Daf 100

4) We have another argument, if you started your meal on Erev Shabbos and Yom Tov [Tosfos: earlier in the day when it was permitted to start], and then it became night; R' Yehuda holds that you need to stop the meal [Tosfos: by removing the tables and Bentching] to make Kiddush and eat the Shabbos/Yom Tov Seuda. R' Yossi holds that you don't need to stop eating, even on Pesach. [Tosfos explains: you finish your meal, Bentch, and make Kiddush afterwards. It's considered as Kiddush in the place of the Seuda, since it's next to the earlier meal, and this meal counts to one of the Seudos of Shabbos, as we see the Tosefta says that you mention Shabbos in Bentching. On Pesach, you Bentch on a cup of wine. Then, make Kiddush on another cup of wine. Then you say the Hagadah on a cup of wine, (eat Marror), and then say Hallel on a cup of wine. In this way, you'll have the four Kosos.]

5) R' Yochanan, or R' Yossi b. Chanina, says: the Halacha is like R' Yossi that you don't stop your meal on Shabbos and on a regular Yom Tov, and the Halacha is like R' Yehuda on Pesach that you need to stop your meal. [Tosfos says: therefore, this is the Halacha regarding stopping a meal, but we Paskin like R' Yossi regarding starting a meal before Shabbos and other Yomim Tovim after nine hours since we regularly Paskin like R' Yossi when he argues with R' Yehuda. However, the Bahag and R' Yechiel argues and Paskin not to start after nine hours.]

6) Shmuel holds that the Halacha is not like R' Yossi or like R' Yehuda, but you just cover the bread with a cloth and make Kiddush (before continuing the meal). [Rashbam explains how can he argue on the Tannaim: he, in principle, holds like R' Yossi, but he's just decided that you should be a little stricter. Tosfos explains: the Yerushalmi says that the Chachumim argue both with R' Yehuda and R' Yossi, and Shmuel Paskins like them. However, Tosfos is in doubt who to Paskin like, since Rav Paskins like Shmuel later on. Although R' Yochanan argues, and we Paskin like him against Rav and Shmuel, but, according to one version, it wasn't R' Yochanan argueing, but R' Yossi b. Chanina. We shouldn't say that we should follow the more lenient opinion by a rabbinical law, since that's only if the opinions are of equal weight, but it's not equal here if it's only R' Yossi b. Chanina who is lenient.]

7) Shmuel also holds that you need to cover the bread when it turns Moitzie Shabbos to make Havdala. [Tosfos points out: however, Rav later disagrees and doesn't require you to stop eating at all for Havdala.]

8) You can't bring the table to the dining room until after Kiddush. If you happened to bring it before hand, you can cover it and be Mekadesh. [Tosfos points out: although we say that the table needs to be set from before Shabbos, that means that it was set in a different place, and you bring it after Kiddush into the dining room. Nowadays, where the tables are too heavy and it will be too big of a break between Kiddush and the meal if you need to drag it in after Kiddush, it's enough to just cover the bread. The reason for covering the bread is as it says in Shiltas: to show that the meal is coming for the honor of Shabbos. Others explain why we cover the bread: it's similar to the Mon that didn't fall on Shabbos and Yom Tov, and the Mon had dew on top and bottom.]

9) Rav says that you don't need to make Kiddush in the place of the meal, and Shmuel requires it. [Tosfos says: the Halacha is like Shmuel since R' Huna, Rabbah and Abaya hold like that too.] You can't even make Kiddush in the second floor and eat on the bottom floor. [Tosfos says: it's only if you didn't have intent by the Kiddush to move. Otherwise, you're Yoitza, like the Yerushalmi differentiates. However, from one house to another, even if you intended to move by the Kiddush, you're not Yoitza.]

Daf 101

10) According to Rav, the reason why you need to make Kiddush at home even if you're Yoitza Kiddush in Shul is in order to be Moitzie your family. [Tosfos explains: they must have enacted Kiddush in Shul for those who don't have any family.] According to Shmuel, the reason why they enacted Kiddush in Shul is to be Moitzie the guests who will be eating in Shul. [Tosfos explains: it really means a side room next to the sanctuary since you can't eat in the actual Shul.]

11) Rabbah wanted his students to eat [Tosfos: bread] in the place where he made Kiddush, and not to rely that they'll make Kiddush and eat where they are staying, since the candle there might go out (and he can't have his meal there), and they wouldn't be Yoitza with his Kiddush. [Tosfos says: the reason why he was only worried about Kiddush and not worried that they won't eat their Shabbos meal, since they can make it up by eating three meals the next day. Alternatively, they could eat a meal someplace else where they don't have wine to make Kiddush.]

12) [Tosfos says: only the one making Kiddush needs to drink from the wine, and not the rest of the family. Still, the best way to fulfill the Mitzvah is that everyone drinks a little. R' Nitranai Gaon put wine of the Kiddush of Shul in his eyes, which heals weak eyes. The Avi Ezri says that you may do it also by the Kiddush in your house.]

13) Rav and Shmuel agree that you need to make another Bracha on wine when you leave the Shul and come home since you changed places. [Tosfos says: however, if you didn't change your place, you're Moitzie any wine that's brought afterwards, unless you made a Bracha on wine in middle of the meal that's coming to soak the food in your stomach, which is not Moitzie wine drunk after the meal that's for the purpose of enjoying the drink. However, this is only when you didn't decide to not drink anymore and then change your mind. However, if you decided not to drink, and you changed your mind, you need to make another Bracha before you drink any more.]

14) R' Yochanan says that, not only your Yoitza Kiddush in Shul, you don't even make a new Bracha when changing your place. So, he doesn't need to make a new Bracha when he drinks wine when he comes home. However, the Gemara disproves R' Yochanan with a Braisa that says that you need to make a new Bracha on the wine when changing your place, but not when changing the wine. [Tosfos says: this is only that he doesn't need to make a new Hagafen, but he needs to make a Hatov U'meitiv on the new wine. Rashbam says: this is only if the new wine is better than the first wine, or, at least, if you have a Safeik whether it's better. However, Tosfos says that you make it on any change of wine, even if it's not better, as long as it's not very bad wine. You only make Hatov U'meitiv on wine, since it was enacted as a reminder of those who they killed at Beiter that they used their blood to fertilize their vineyards.]

15) You only need to make a new Bracha when changing your place from house to house, but not from place to place [Tosfos: i.e., from one corner to another in the same house.]

16) R' Chisda holds that there is no problem of changing places but for foods that don't need its Bracha Achrona to be in the place you ate it. Otherwise, you don't need to make a new Bracha since you're going to return to your original place (i.e., it's a continuation of that meal). [Rashbam says that this includes any food that has a Chashuv Bracha Achrona of "one that contains three," (i.e., Al Hamichya, Al Hagefen, and Al Ha'eitz). However, Tosfos asks: if so, why is R' Yochanan disproved from the Braisa that says you make a new Bracha when changing places? After all, R' Yochanan refers to drinking wine, which, according to Rashbam, is included in the type of foods that you don't need to make a new Bracha. Therefore, Tosfos explains: we only refer to bread, or Mezonos from the five types of grain.] R' Sheishes says that you need a new Bracha when changing places in all instances. Although R' Yehuda held like R' Sheishes, but the Rabanan who argue with him hold like R' Chisda. We also have a Braisa like R' Chisda [Tosfos: and that's the Halacha.]

Daf 102

17) [Tosfos explains R' Chisda held that, if you eat in one place bread, wine and fruit, when you change places, you don't need to make a new Bracha on the wine and fruit. After all, once he's in his bread meal, he still needs to head back to his original place.]

18) R' Sheishes holds that, when you change places, you need a new Bracha Rishona. [Tosfos explains: L'chatchila, before you change places, you should make a Bracha Achrona for, perhaps, you might spend a lot of time before you resettle to eat, and you'll end up not making a Bracha Achrona on what you ate. However, B'dieved, if you didn't make a Bracha Achrona beforehand, you'll only need to make a Bracha Rishona when you come back. This is true even to us (who hold like R' Chisda) if you decide not to continue eating, if you want to go back to eating, you only need another Bracha Rishona.] However, if he was part of a group, and some of them remained, even R' Sheishes agrees that you don't make a new Bracha when you return.

19) [Tosfos says that Davening is not a break in the meal and you don't need another Bracha Rishona when you return to eat. Although we say that Bentching is a break to drinking, (and you need to make a Bracha Rishona on the wine drunk after Bentching), because you can't drink and Bentch at the same time; that's because of the added factor that Bentching is the finishing of the meal and a removal from consuming.]

20) If someone was eating a meal on Friday, and it stretched into Shabbos, when you Bentch, (i.e., according to R' Yehuda, right away, and according to R' Yossi, when you finish the meal), [according to Tosfos' text] you bring the first cup of wine and Bentch over it [to make a Hefsik between the first meal and Kiddush], and then bring a second cup, and you make Kiddush over it. [Tosfos: but there are some texts that say you make Kiddush first since you can't drink the Bentching wine before Kiddush.] The reason that you don't make them both over one cup of wine is because we don't make Mitzvos in bundles. [Tosfos says: this is only needed according to R' Yossi, although they're both over one meal. However, according to R' Yehuda, since the Bentching is over the first meal, and Kiddush is an introduction to the next meal, of course you make them over two cups.] The only exceptions are: if you don't have two cups of wine, or when you make Kiddush and Havdala together, since they're the same concept.

21) [Tosfos says: therefore, by Bentching after the wedding meal, you need a second cup of wine to make the Sheva Brachos, and you don't make it on the Bentching wine. (However, you make one Hagafen on both of them.) However, R' Meshulem says that you make them both on one cup. Since you wouldn't make the Sheva Brachos only after the meal, it's considered as one concept with the meal.]

22) [Tosfos says: you make Birchas Eirusin and Birchas Nisuin on two different cups, since it was common in those days to do them on separate occasions. Even nowadays, we separate them through the Kesuva reading, and it's intentionally done to separate them.]

23) If you only have one cup of wine for after Shabbos, you first eat your meal, and then use the cup to Bentch and make Havdala over. [Tosfos explains: although regularly it's forbidden to eat before Havdala, but it's permitted here so that you can Bentch over wine.]

24) [Rashbam says: the reason that we don't smell spices on Moitzie Shabbos that falls out on Yom Tov, since you have an extra Neshama on Yom Tov too. Tosfos asks: if so, you should make a Bracha on spices Moitzie Yom Tov too. Rather, Tosfos answers: since the large Yom Tov meal is in place of the pleasure from the spices.]

25) [Tosfos says: the reason why they didn't enact to make the Bracha on the wine that you Bentch over before the Bentching, like we make it before Kiddush and Havdalah; since Bentching is a stoppage of the eating and drinking, it will break the Bracha, so you would anyway need to make a new Bracha before drinking the wine.]

Daf 103

26) We Paskin like Rava that Kiddush of Yom Tov that falls out Moitzei Shabbos is "Yaknehaz" (i.e., wine, Kiddush, flame, Havdala and Shechiyanu). (After all, it's better to mention the Kedusha of the present day, and were also trying to push off Havdala to the end so it shouldn't look as if Shabbos is a burden to keep. We make Shechiyanu at the end, since we always say that Bracha at the end of all the Brachos.)

27) R' Meir says that, in regular Havdalah, you say a Bracha on the flame before the spices, and R' Yehuda says to make the Bracha on the spices before the flame. The custom is like R' Yehuda.

28) Rava, Mar Zutra and Rav's students say that the Bracha on wine before the meal doesn't exempt the wine after Bentching, since Bentching is a break in the Bracha. However, R' Yitzchok b. Abba and R' Ashi hold that it does exempt, as long as he didn't decide not to drink anymore. A proof to this is that we say the Bracha on wine before Kiddush and Havdalah. [Tosfos says: we don't say the Bracha on wine at the end, and we don't say that the Kiddush and Havdala is a break to the Bracha, not like how the Rashbam explains that, when you're making Kiddush for Yom Tov and Havdala for Shabbos together, you don't make a Hagafen on Kiddush and another Hagafen for Havdala, which proves that Kiddush is not a Hefsik. After all, how can yu make two Hagafens on one cup of wine?] However, the Gemara concludes that it's not similar, since they're not a stoppage in the eating and drinking like Bentching is.

29) Therefore, according to Rava and those who agree with him; once someone says to give us the cup to Bentch on, it's a break in his eating and, if he wants to drink more wine, he needs to make another Bracha.

30) [Tosfos says: from R' Ashi's opinion that you don't make a Bracha on the wine of Bentching, and even from Rava's opinion, since he would agree to R' Ashi if it wasn't for the fact that Bentching is a stoppage of eating; we can deduce that if you need to make Kiddush inside a meal, and he already made a Hagafen before that, he doesn't need to make the Hagafen for Kiddush. This is also brought in the Yerushalmi.]

31) [Tosfos says: the reason we need to make a new Hagafen for every one of the four Kosos Pesach night, since it's forbidden to drink during the Hallel that's said before the second cup, and during the Hallel said after Bentching, so it's a break from the Bracha before it. (We only don't consider Hallel to be a Hefsik regarding having Kiddush in the place of the meal.) For that reason, you would need to say an Al Hagefen after each cup besides the second one, (since it's drunk right before the meal, Bentching exempts it). For this reason, you should make a Bracha Achrona after Karpas. Therefore, you also need a Bracha Achrona after both the cup for Birchas Eirusin and for Birchas Nisuin.]

32) [Tosfos says: in Brachos we have the following argument. R' Sheishes says that everything that doesn't come for the meal, you need to make a Bracha Rishona and Achrona for it. R' Pappa says: if it's eaten inside the meal, you only make the Bracha Rishona. if it's eaten after the meal, you make also a Bracha Achrona.]

33) [Tosfos says: therefore, if you drink wine in middle of the meal, you only make a Bracha Rishona, since we Paskin like R' Pappa. Even according to R' Sheishes, you should only make a Bracha Rishona since it comes for the meal. You can even say that drinking after the meal is considered as coming for the meal, so you should only make the Bracha Rishona. (We only make a Bracha Rishona cause it's Chashuv since it has its own Bracha.) This is especially true to us who don't stop eating bread until Bentching that, whenever you drink it, it's considered within the meal.]

34) It's a better Mitzvah to make a Bracha Moitzie Shabbos over a torch (and not over a regular candle).

35) Rebbi holds that, during Havdala, you only say one separation, that Hashem separates between the holy and the profane. R' Oshiya says that you need to say at least three, but no more than seven. You need to add before the ending "between the seventh day and the six days of work" in order to have the clause before the ending to mirror the ending. (However, it won't count as one of the three necessary "separatings.") [Tosfos says: it needs either three or seven "separatings," but not four, five or six. After all, those numbers were enacted for some reason, so you need to have exactly that amount to fulfil the enactment.]

Daf 104

36) Shmuel says that you need to say something mirroring the ending before the ending, and Pumbedeisa says to say something mirroring the opening before you say the ending. [Tosfos explains: although the overwhelming majority of Brachos have the same opening and closing] the practical difference between them if you need to say at Havdalah Moitzie Shabbos on Yom Tov "you separated the holiness of Shabbos from the holiness of Yom Tov" before the ending. You need to according to Shmuel, but not according to Pumbedeisa. [Tosfos says: the reason we're accustomed to add after that "you made holy the seventh day from the six days of work etc.;" R' Tam explains: we want to once mention seven separatings for the dearness of the day. (1) between Kodesh and Chol, (2) between light and dark, (3) between the Jews and the other nations, (4) between the seventh day and the six working days (5) between the holiness of Shabbos and Yom Tov, (where you may do Melacha for food), and you made the seventh day holier than the six days of work, i.e., Chol Hamoed where you may do Melacha if it will lead to a loss (these are considered like one), (6&7) You separated and made holy Your nation Yisrael (which is counted as two separatings, between Leviyim and Yisraelim, and between Kohanim and Leviyim). This is similar to the ending "you separate holy from holy."]

37) You can only count "separatings" that were mentioned in the Torah. Therefore, you can't mention separating between the sea and dry land. However, in order to say a separation before the end of the Bracha so that it should mirror the Bracha's end, you don't need it mentioned in the Torah, so you can say "between the seventh day and the other six working days."

38) We end Havdalah with Baruch Atah Hashem etc.: Rav says "Mekadesh Yisrael." Shmuel says "Hamavdil Bein Kodesh L'chol." You can't end it with both together, since you can't end a Bracha with two topics. Abaya, and some say it was R' Yosef, cursed those who ended like Rav, [Rashbam: therefore, the Halacha is like Shmuel. Since we say, when it falls on Yom Tov, "Bein Kodesh L'kodesh," to mirror that, we should say on a regular Moitzie Shabbos "Hamavdil Bein Kodesh L'chol."]

39) Ulla just said "Hamavdil Bein Kodesh L'chol," and nothing else [Rashbam says that he only said that as the Bracha and no more words afterwards. Tosfos argues and says that he said the whole Bracha like we say it, but he just didn't give the "Baruch Atah Hashem" ending to it. After all, if it would be like Rashbam, then it would be simple that it would be like Brachos on fruit, and the Gemara wouldn't ask it as a question.] Although we need an ending to all Brachos besides those on fruits and Mitzvos; we must say that Havdala is similar to them since there is only one topic of thanks, and you don't need an ending unless there is a deviation in the topic in the middle.

40) We don't have an ending for the last Bracha in Bentching, Hatov U'meitiv. [Rashbam says: even though it's somewhat of a lengthy Bracha, but those were modern additions, but the original text was only "Hatov U'meitiv." Tosfos adds: even those additions were just adding ways to say attributes of Hashem, so it's only one topic.]

41) [Tosfos says: the reason why Elokai Neshama and Tefilas Haderech doesn't start with a Baruch since they're only a prayer and praise and not a Bracha.]

42) [Tosfos says: the two first Brachos after the Haftorah are really one. After all, the first one doesn't have an ending, and the second one doesn't have a beginning. It also makes sense that they're all one topic of how true Hashem is. Although the Machzorim have a space between them, it could be because the congregation at that point said some praise or thanks, like it says in Mesechta Sofrim. This also fits in to what it says there that the Maftir makes seven Brachos like the seven people who get Aliyos. This would be the two he makes on the Torah and one he makes before the Haftorah, and four he makes after the Haftorah. Therefore, it's not five Brachos after the Haftorah.]

43) [R' Tam says: you don't say that a Bracha that's preceded by another Bracha doesn't need a Baruch-beginning if the first one is a small Bracha. After all, if it doesn't start with a Baruch, it would look like it's all one Bracha. Therefore, we need to say that the first two Brachos of Birchas Hatorah is one Bracha for this reason. This is also why, by Sheva Brachos, the third Bracha starts with a Bracha and is not considered attached to 'Shehakol' and "Yoitzer Ha'adam." However, Rashi says that they're not on the same topic of marriage, since Shehakol is for the guests, and Yoitzer is to talk about the original creation of Adom. (We make a beginning to Asher Bara, and don't rely on that it's next to other Brachos, since you sometimes say it alone, when there aren't new people for the party.)

For this reason, we don't say that Havdala starts with Baruch, and is not attached to the Bracha on the flame. However, the Yerushalmi answers the last question: since Rebbi scattered those Brachos (and didn't say them all together on a cup of wine).]

44) [Tosfos says: all Brachos after P'sukim don't need a beginning since it's obvious where it starts (i.e., after the P'sukim). That's why Yishtabach, and Yehalilucha (for Hallel) doesn't start with a Baruch, even when saying it Pesach night.]

Daf 105

45) Rav holds that you don't need to stop the meal Erev Shabbos with removing the table in order to make Kiddush, since the coming into Shabbos establishes it as the new Shabbos meal [Tosfos explains: since it's forbidden to eat without Kiddush even if you started during Friday afternoon.] This is similar to how Shabbos establishes itself regarding Maasar [Tosfos: according to R' Yehoshua, even if you started eating untithed produce in a temporary manner, which is permitted, when it comes Shabbos, he must stop.] So, you don't need a physical removal, since it's automatically removed. Therefore, it's enough to spread a cloth over the bread.

46) However, Havdala doesn't establish itself when it becomes night Moitzie Shabbos, and you can continue your meal if you started while it was still permitted to eat. [Tosfos explains: you need to start eating before Mincha, since you shouldn't start eating between Mincha and Maariv since the Medrish says that if someone drinks water during Bein Hashmashes steals from his dead relatives. therefore, we need to say that they started before Mincha, and Davened in middle of the meal.] However, you can't start a meal then. Also, we only allow continuing for eating, but not for drinking [Tosfos: since there is no establishment to drinking.] It's only forbidden to drink wine and beer then, but not water, but R' Huna held that even drinking water is forbidden. R' Ashi wasn't worried if he drank water.

47) If someone didn't make Kiddush Friday night, he can make it throughout the day.

48) Honoring Shabbos day comes before honoring Friday night. However, if you only have one cup of wine, you make Kiddush on it Friday night, although you could wait until Shabbos morning to make Kiddush and you'll have both Kiddush and honoring the day; still, it's dearer to make the Mitzvah in its proper time, (and the proper time to make Kiddush is Friday night).

49) We only say that the Mitzvah is dearer in its proper time is by Kiddush, which symbolizes bringing in Shabbos, but not by Havdala, which symbolizes the leaving of the day, so it shouldn't look like a burdon. Therefore, if you only have one cup of wine, you wait until after you finish the meal to make Havdala and Bentching together, and you don't make it right away.

50) We learn many things from this Halacha that, if you only have one cup, you keep it for after the meal and you Bentch and say Havdala over it. We learn that, even if you said Havdala in Davening, you need to repeat it over a cup of wine. We also learn that you need a cup of wine for Bentching [Tosfos: even if you're eating individually without a Ziman. After all, if not, why do we allow eating without Havdala if you could make Havdala first, and eat your meals individually so that you don't need wine to Bentch. However, the worlds custom is only to have one with a Ziman. However, Tosfos concludes that the Halacha seems that Bentching needs a cup of wine.] We also learn from here that the cup of wine needs a definite Shiur (or else you could have split it, and make Havdala on one half, and Bentching on the other half).

51) We also learn that when you make a Bracha over a cup of wine, you need to taste it, (or else you should have made Havdala over it and leave it whole for Bentching). It also teaches us that someone who tasted something before Havdala can still make Havdala [Tosfos: and wouldn't need to wait until the next morning before he ate to make Havdala.] Also, it teaches us that you can say two Kedushos on one cup of wine (in a case where you don't have another cup of wine).

52) The Gemara also wants to say that this proves that, if someone tastes the wine, it ruins the wine from saying the Kedusha over it. (At this point, the Gemara assumes that there was at least a cheek's full extra of wine, and the case was that he didn't have enough for a second cup but not that he has an exact Revious.) After all, then you should have drank the extra cheek's worth for Havdalah, and save the rest for Bentching. [Tosfos says: you can't say that he should pour it into his hand, or into another cup, and drink it, since you need to drink it from a cup that has a Revious in it.]

Daf 106

53) R' Ashi argues and says it's not a proof, since it may refer to a case where it's an exact Revious, and if you drink anything from it, you won't have the Shiur left. [Tosfos points out: it's not that R' Ashi allows to make Kiddush on wine that was drunk from, but he's just saying that there is no proof from this Halacha.]

54) Mar b. R' Ashi was careful not to say Kedusha over wine that was drunk from. [Rashbam says that it's only L'chatchila, but B'dieved, it's Kosher. Tosfos asks: if so, why did they allow him to eat before Havdalah if he can B'dieved say Bentching over tasted wine. However, the Rashbam's opinion is good enough to rely on if you're in a pushed situation.]

55) The Pasuk says "to remember Shabbos," which we Darshen to remember it over wine. [Tosfos says: it seems to be only an Asmachta and the Torah doesn't require to say it over wine. Therefore, we don't consider it in the beginning of Mesechta Nazir as if he's already sworn at Sinai to drink wine by Kiddush. Or at least, even if this is a true Drasha, it's only from the Torah to say Kiddush over wine, but the drinking of it is definitely only rabbinic.]

56) [Tosfos says: you don't need to say Vayechulu only in Davening. We say it by Kiddush in order to be Moitzie our households. We say it after Davening so we would say it even when Shabbos falls during Yom Tov when you don't say Vayechulu in Davening. We say it after Davening every Shabbos so not to differentiate between the Shabbosos.]

57) Kiddush of the day is only Borei Pri Hagafen. As we see in the story, that after R' Ashi made the Bracha, an elder man bent down to drink his cup of wine.

58) [Tosfos says: we only say the the people who are being Yoitza with the Bracha can't eat until the one who makes the Bracha eats; that's only by the meal when everyone needs to eat, but not by Kiddush where only the one making Kiddsh needs to drink. However, the Yerushalmi says: if he has his own cup of wine, he doesn't need to wait since he doesn't need to come onto the Bracha-maker's cup. Only when his cup was drunk from, he needs to wait until the Kiddush-maker drinks. Even so, the Kiddush maker needs to pour from his cup to their cups to fix them. After all, even though they're not obligated to drink by Kiddush, it's a Mitzvah to.]

59) Whoever didn't make Havdala on Moitzie Shabbos should make Havdala during the week until Wednesday, since, regarding making a condition on a Get, (that it's only a Get if you give me money after Shabbos), it's only a Get if given before Wednesday. However, you don't make a Bracha on the flame. (Since Moitzie Shabbos is when fire was created, it's only applicable to make the Bracha then.)

60) R' Brona quotes Rav: if someone does Netilas Yadayim before Kiddush, he shouldn't say Kiddush afterwards. [Rashbam explains: since he will lose focus between the washing and bread. Tosfos says: although Rav allows washing his hands in the morning and make a condition that it should last for the rest of the day when he eats bread; that's only when he doesn't have much water. R' Elchonon gives the reason: if he makes Kiddush over wine, it will look as if he washed for fruit, which looks as if you're acting haughtily.]

61) However, R' Yitzchok b. R' Shmuel b. Marsa says that, at times, bread was dear to Rav, and he made Kiddush on bread, [Tosfos: although we say you can't even pour wine between the Netila and Hamoitzie, so you shouldn't be able to say Kiddush either; we must say that it only refers to diluting it with hot water which takes plenty of concentration. Alternatively, R' Tam explains, this is only during the week where you might leave right after you were distracted, but you don't need to worry about leaving by Shabbos since the table is all set and ready for you to eat.] Sometimes wine was dearer to him, so he made Kiddush on wine.

[Rashbam explains: he actually made Kiddush on bread. Tosfos adds, we must say that he changed his mind after washing and made Kiddush on wine, since it's simple that he could make Kiddush on bread after washing since Kiddush is not a Hefsik, since it's needed in the eating of the bread, and is no worse than saying to knead gruel for his cattle between them, (which is needed to eat the bread since you can't eat before you feed your animals). Although we see that you can't make Havdala on bread, that's because only Kiddush has a connection to the Shabbos meal, so it's applicable to say it over bread. However, Havdala has no connection to the meal Moitzie Shabbos, it's only applicable to say it over wine, which we say all "songs and praises" over.]

62) [However, R' Tam says that you never say Kiddush over bread. Our Sugya's only problem was according to Rav who holds that you don't need Kiddush by your meal. Therefore, R' Brona says that you shouldn't wash before Kiddush since you might leave after Kiddush and won't eat the bread afterwards, but R' Yitzchok testified that Rav sometimes washed before Kiddush when he was planning on eating afterwards, and sometimes he didn't wash, when he was only making Kiddush, and then he didn't wash until he wanted to eat. This is also the implication of the Yerushalmi that you don't make Kiddush over bread. As it says: if there is no wine for Kiddush, the Chazon goes to his stand before the Aron and says the Bracha that contains a summary of the seven Brachos of Shabbos Davening.]

63) [Tosfos was in doubt whether you can make Kiddush over beer if it's Chamar Medina (the wine substitute of the country). After all, it's possible to say that all the opinions later who say that you can't make Kiddush over beer, refer to when the beer is not Chamar Medina.]

64) [Tosfos says: according to the Rashbam, even though you can't make Havdala on bread, you can say Yaknahaz (on Yom Tov that falls on Moitzei Shabbos) on bread. After all, the Kiddush is the main ceremony.]

65) [Tosfos says: you're allowed to Bentch on beer when it's the Chamar Medina from a Kal V'chomer from Havdala, since not everyone agrees that you need a cup of wine for Bentching, but everyone holds that you need wine for Havdala.]

66) There is an argument whether, if someone ate before Kiddush, or before Havdala, if they make Kiddush or Havdala afterwards. [Tosfos says: (See Mahrsha) even though we have an argument earlier if you drink from Kiddush in Shul if you're Yoitza Kiddush and the Bracha of wine in Shul. According to Shmuel who holds that you're not Yoitza, the reason you can make Kiddush at home even if you drank before Kiddush if you hold that you can't make KIddush after you tasted something; we must say it's different if you tasted from a Kos Shel Bracha.] The Halacha is that he may make both, Kiddush and Havdala. [Tosfos: and that's the true Halacha.]

Daf 107

67) If you didn't make Havdala Moitzie Shabbos, you can make Havdala during the week, an others say that you only can make it on the next day. [Tosfos says that the Halacha is like the first opinion, as we said before you can make Havdala until Wednesday. Also, we see that, when Tisha B'av falls out on Moitzie Shabbos, we make Havdala on the eve of Monday.]

68) Once Ameimar was traveling and didn't have wine for Havdala and he went to sleep that night without eating, since it's forbidden to eat before Kiddush. He made Havdala the next day when they brought him wine. He only made Havdala on beer when it was the Chamar Medina (and there is no wine in this place). However, water can never be defined as Chamar Medina.

69) R' Elazar b. Shimon says that you need to taste a little bit from the wine. R' Yossi says you need to taste a "cheeks' worth." [Tosfos explains: when you push it all in one side of the cheek, that looks like as both cheeks are full. It seems to be most of a Revious, as we say later it's most of the cup. However, this is to an average person, but for Og Melech Habashan, you need more.]

70) When we say that you can't eat Erev Pesach from next to Mincha and on, it refers to Mincha Ketana, so that you shouldn't eat the Matza that night a "gluttonous eating" [Tosfos: that you're disgusted in eating, which is not a Halachic eating.]

[Tosfos says: we said that they enacted this for Matzah, and we didn't say they enacted this for the eating of the Korban Pesach, (which you also must make sure that you're not too full before eating). You can't say the reason is like the second explanation of the Rashbam since Pesach isn't applicable nowadays. After all, once they would have enacted it for the times of the Mikdash, you would need to continue keeping the enactment. Rather, like the first explanation of the Rashbam; we need to be more careful about Matzah than for the Pesach, since it doesn't take that much food to make someone disgusted eating Matzah, but you need more full to be disgusted eating meat.]

Even kings who usually eat at that time can't eat then on Erev Pesach. [Rashbam says that they really eat a little earlier, but since they won't be done eating at that time, they shouldn't start.]

71) However, you may eat Targima (delicacies) at that time. [Rashbam defines Targima as meat and fruit. Tosfos says that it's something made of the five grains since it says in the Tosefta of Brachos that you make Mezonos over it. However, the Gemara in Yuma has a side to explain Targima as fruit.] After all, it draws the appetite to eat.

72) Rava drank wine the whole Erev Pesach to work up an appetite. [Tosfos points out: only a lot of drinking brings an appetite, but a little bit of wine satiates.]

Daf 108

73) R' Sheishes fasted the whole Erev Pesach, since he was very delicate, if he would have eaten at all, he wouldn't be able to eat at night.

74) Even a poor person shouldn't eat until he leans [Tosfos the Chiddush is that even his limited leaning is considered as a leaning.] Also, he can't eat until dark [Tosfos says the Chiddush: even if he didn't eat yet this day.]

75) You need to lean when you eat Matzah [Tosfos: on what you make the Bracha "Al Achilas Matza" on, and the Afikomon.] However you don't need to lean when you eat the Maror.

76) You need to lean only by two of the four cups of wine. Some say you do it by the first two cups of wine, since it's the beginning of the freedom, but the last two are after the fact [Tosfos explains: since you already said about the redemption before the meal. Although we lean by Matzah that's also after the saying of redemption, that is because it's the main part of the meal. Also, the last two cups of wine is different since you already leaned for wine. Also, since the Torah says that the Matzah symbolizes freedom, as the Pasuk says that it's because the bread didn't have time to rise when they left Egypt, (despite that it's called "bread of my affliction).]

77) Other say that it's the last two cups that need leaning, but you say "we were slaves" on the first two. Therefore, since we don't know which cups to lean by, you need to lean by all of them. [Tosfos says that he's in doubt if someone forgot to lean by one of them, is he obligated to drink it again because of the Safeik, and especially between the third and fourth cups, since it's a prohibition to drink more.]

78) It's not considered leaning when you're Prakdon [Tosfos: laying face up]. Nor is it when leaning on your right side. Also, it's problematic that the food might go down your windpipe before it gets to your gullet.

79) A woman by her husband doesn't need to lean, but if she's a Chashuv woman, she does.

80) A son by his father needs to lean, but a student by his Rebbi doesn't need to lean, since you need to fear your Rebbi like you fear Heaven. [Tosfos says: if you're father is your Rebbi, he's probably no worse than any other Rebbi and you don't need to lean. However, Tosfos concludes: but since, usually, fathers teach their sons Torah, and you lean by them, this father that's his Rebbi shouldn't be any worse.]

81) However, an apprentice and a waiter are obligated to lean.

82) Women are obligated to drink the four cups since they were also in the miracle. [Rashbam says that the Jews were redeemed through the merit of the righteous women. Tosfos argues since "also in the miracle" implies that they were secondary in the miracle, and not the main people. Also, the Yerushalmi says that they "were also within the doubt." Therefore, he explains: they were also saved from Egypt. However, if it wasn't for this reason, they wouldn't be obligated since they're time sensitive positive Mitzvos. Even though it's a rabbinic Mitzvah (and women being exempt from time sensitive positive Mitzvos was only a rule for Torah Mitzvos), but the rabbis enacted to base their obligations to mirror Torah obligations. Tosfos concludes: we only say that women are obligated because they were in the miracle if it's a rabbinical Mitzvah, but not by Torah Mitzvos. Therefore, women are exempt from Sukka.]

83) If you drink these cups undiluted, you're Yoitza drinking wine (i.e., you drank the four cups), but you're not Yoitza showing freedom. [Tosfos says that you're only Yoitza B'dieved drinking wine, but we need diluted wine L'chatchila for a Kos Shel Bracha. Although we counted 'Chai' (lit. live, but by wine, it means diluted) as one of the ten things that a Kos Shel Bracha should have; Rashi there explains that you need to pour the wine in the cup undiluted, and then dilute it there, but not to dilute it earlier in another cup. R' Tam explains Chai: that it's diluted, but not so diluted, as the Gemara explains it in Sanhedrin about what a Ben Sorer U'morah drinks; and then complete the diluting by the Bracha on the land (of Yisrael). As the Gemara there says to add by that Bracha, it's not like Rashi there who explains that you add more wine, but you add water until it finishes the dilution. The Bnai Nervuna explains Chai: that it refers to the cup, that it needs to be whole and not broken, like the Gemara says that the breakage of a utensil is its death. Tosfos concludes: only the wines of yore that were very potent needs diluting, and not our weak wines.]

84) If you drink the four cups at once, [Tosfos: it implies like Rashbam that four cups were drunk one after another; and not like Rashi that it was all poured in one cup.], you're Yoitza Simchas Yom Tov, but not the four cups since you didn't drink it in the order of the Hagadah. [Tosfos explains: I might have thought that, since they enacted the four cups, you're not even Yoitza Simchas Yom Tov if you weren't Yoitza the four cups.]

85) The measurement for a cup is a Revious, but you're Yoitza if you drink most of the cup [Tosfos; i.e., your cheeks' worth. However, you're only Yoitza B'dieved, but, L'chatchila, you need to drink the whole cup.]

86) The Tanna Kama says that someone is Yoitza if he drinks new or old wine [Tosfos: old wine is better]. However, R' Yehuda says that you're not Yoitza unless it taste like wine (and not new wine) and if it looks like wine (that it's red).

87) The Tanna Kama says that children are also obligated in the four cups. R' Yehuda claims: what good does it do to give kids wine? Rather, you just give out to them parched wheat and nuts Erev Pesach so that they won't fall asleep and they will ask. This is also the custom of R' Akiva who gave out parched wheat to the children Erev Pesach.

Daf 109

88) Someone needs to make his family happy on Yom Tov with wine. R' Yehuda says: each person according to what's fit for them. You need to provide men with wine, you need to provide women in Bavel with colored clothing, and in Eretz Yisrael, with linen clothing.

89) During the time of the Beis Hamikdash, Simcha was only with meat (of the Korbanos). Nowadays, Simcha is only with wine.

90) A Revious [Tosfos: quarter of a Lug] of the Torah is what is held in a utensil that's two fingers' width squared, and two and seven tenths fingers' width tall. This is the calculation you get when dividing the Mikva that's an Amah squared and three Amos tall for forty Saah. [Tosfos calculates: since there are 96 Revious in a Saah, therefore, there 3840 Revious in forty Saah. There is 72 fingers in the three Amos height, and 24 fingers squared for the Amah squared. If you divide the height by 3/80, then you get the height of 2 and 7/10 fingers. If you divide the 3840 by 3/80 you get 144 Revious. Therefore, if you divide the length and width by twelve each, you'll get the length and width of 2 fingers, and you would also divide the 144 Reviouses by 144 (12x12), then you get this amount of 2x2x2.7 for each Revious.

Although a person is not a full Amah wide, as we see that their graves in a cave's wall was an Amah, which would need to also hold the walls of the coffin; but when he's alive he needs to spread out a little that his arms are not squashed against his body. Although a person is only three Amos tall without his head, and that's why he needs those graves to be four Amos long; but here the displacement of the water will make the water rise over his head. We must refer to a case where the walls of the Mikvah are higher than three Amos or the water will flow out as soon as he enters.]

91) Even according to the opinion that the Shulchon was not made from different pieces and is impossible to fit it into the Amah squared Mikvah in the Mikdash; they Toiveled it in the Yam Shel Shlomo (the large pool that Shlomo made) [Tosfos brings the Yerushalmi to explained why its a Kosher Mikvah and is not just drawn water because it's a large utensil; since they have large holes the size of pomegranates in them to attach the water to the stream underneath. Tosfos originally says that it wasn't exact to say that it was as large as pomegranates since the Shiur to connect waters is like a straw of waterskin (which is a circle with a two fingers diameter). It only needs to be a pomegranate large to make it no longer a utensil. However, R' Yechiel explains: since there is a break between the bottom of the Yam to the stream, since it's on legs, you need a larger hole to attach it, and that's why you need the holes as large as pomegranates since the water must come out in a large flow. He brings a proof to this from a Tosefta.]

92) [Rashbam and Tosfos: when the Tzedaka administrator distributes to the poor], you can't give less than four cups of wine. This is even according to R' Akiva who usually holds that it's better to make your Shabbos like a weekday not to come onto being supported by others, since the four cups is to publicize the miracle, he needs to take the Tzedaka in order to fulfill this obligation. [Tosfos says: there is a side to say that only the head of the household needs the four cups, and not other household members, like by Kiddush, and there is a side to say that each the household members need their own four cups. Someone should be stringent and have four cups for each member of his household.]

93) [Tosfos says: you're Yoitza the four cups with cooked wine since the cooking improves the wine.]

94) They enacted the four cups despite they're coming in pairs, which is dangerous by making you vulnerable to demons and witchcraft. R' Nachman answers: it's a night that's guarded from demons. Rava says: the Kos Shel Bracha (i.e., for Bentching) only combines for good (to make it an odd number), but not for bad (to make it an even number). Raveina answers: the rabbis enacted four cups for freedom, where each one is a Mitzvah in itself (and they don't combine).

Daf 110

95) Anyone who is too careful about drinking pairs, the demons are more careful on him (and are in ambush to see when he'll mess it up). If you're not too concerned, the demons are not as concerned about you either, but you should worry about it somewhat.

96) You should never enter your own house immediately (unannounced), and of course, shouldn't enter your friend's house this way.

Daf 112

97) When you teach your son, teach him with a Sefer that's well edited, for if he learns a falsehood from it, it will always remain by him. [Tosfos explains: even according to the opinion who holds that you don't need to worry that much if a Rebbi is not so exact, since if he learns something wrong, it won't stay since he'll correct it when he learns it as an adult. However, here, he'll rely on what the Sefer says and will never correct it.]

98) If someone has relations by a candle light, he will have children who have seizures.

99) If someone has relations with a child on his bed the child will have a seizure if it's not one year old, or if he isn't by the head of the bed or your hand isn't on it.

Daf 113

99a) If you let blood and you don't wash your hands, you'll worry seven days. If you cut your hair and you don't wash your hands, you'll worry three days. If you cut your nails and you don't wash your hands, you'll worry one day. You'll worry, but you won't figure out what you're worrying about.

99b) A bad spirit rests on food and drink under a bed even if it's sealed in metal.

100) If you need to make a living, you should even flay carcasses in the market and don't say it's below my dignity since I'm an important person.

101) It's better to make your Shabbos like a weekday than to come onto being supported by others. [Tosfos says: even though we say that all who spend less for the Shabbos will get less for himself; that's only if he has the money himself.]

102) [Tosfos says: if you don't have that much wine, you're better off not to drink that much in the meal and have enough for Havdala. However, if you don't have enough for Kiddush and Havdala, you rather use the wine for Kiddush.]

103) If an individual saw someone do an illicit act, he shouldn't testify to it since he won't be believed, he's just saying gossip on the other person. However, Rav says that you can hate him, and R' Nachman b. Yitzchok says that it's a Mitzvah to hate him. [Tosfos asks: we say in Bava Metzia that you need to help someone you hate to load his fallen package onto his animal before you help your friend even unload his package that his animal is crumbling under in order to fight your Yetzer Hara about hating, but here we're saying that he's justified to hate him. Tosfos answers: since he hates the bad person, the bad person also hates him, since it's always mutual, which will lead to real hatred. Therefore, it's applicable to fight your Yetzer from hating him too much.] However, if his Rebbi believes you as if you were two witnesses, you can inform him in order for the Rebbi to chastise him.

104) You can't ask an astrologer to predict the future, as it says "you shall be perfect with Hashem your G-d."

105) You need to eat at a Seudas Mitzvah [Tosfos: like by a Bris etc., but only when there are fine people there.]

106) If you know that your friend is greater than you even in one aspect, you need to honor him [Tosfos explains: even if you didn't learn anything from him, but if you learned from him, we see that Dovid called Achitofel "his great Rebbi" by teaching him two Halachos.]

107) If a woman finishes her Tahora period after having a child, her husband needs to not have relations that night. Since they're used to have relations even if she sees blood, they might continue this night too.

Daf 114

108) On the first cup, you make Kiddush. Beis Shammai says that you make Kiddush first and then the Hagafen, since the wine is only coming for the Kiddush, and the day is Kodesh before you bring the wine for Kiddush. However, Beis Hillel say that you first make Hagafen and then Kiddush, since you can't make Kiddush without wine. Also, since a Bracha on wine is more common, you make the more common Bracha first.

109) [Tosfos says: the reason we Paskin like the Bas Kol of Beis Hillel and not the Bas Kol of R' Eliezer; since Beis Hillel didn't need the Bas Kol since they were the majority. they just needed the Bas Kol to push aside the idea that, perhaps, we should Paskin like Beis Shammai since they were sharper. However, since R' Eliezer was the minority, the Bas Kol only came for his honor, since he requested it. R' Yehoshua doesn't Paskin like either Bas Kol even if it doesn't only come for his honor since he Darshens the Pasuk "it's not in heaven."]

110) Then they bring the vegetable and he dips it for a distinction (that this night is different [Tosfos: in vinegar or salt water, and not like R' Yosef who claims that they dipped it in Charoses. After all, there is no Kafa (poison) in other vegetables, and according to R' Elazar b. Tzadak that it's a MItzvah, it can't be going on the first dipping that's not a Mitzvah per se, but just a distinction. Also, it's only applicable by the Maror where it's a rememberance of them embittering our lives]. However, if there is no other vegetables except Chazeres (lettuce, which is a type of Maror), then you dip it [Tosfos in Charoses to get rid of the Kafa (poison), not like the Rashbam] and eat it. Then, after the Matzah, you eat it a second time, one of them was for a distinction and the other for the Mitzvah of Maror.

111) R' Huna held: when you eat Chazeres twice, you make a Ha'adama on the first one, and a Al Achilas Maror on the second one. R' Chisda held; you make both Brachos on the first eating. After all, once you fill your stomach with Maror, how could you make a Bracha on it afterwards? The Halacha is like R' Chisda. [Tosfos says: even though you're Yoitza your Mitzvah with the second eating, the Bracha on the first eating can go on the second eating. After all, it's similar to making the Brachos on blowing the Shofar before Musaf, even though the main blowings are during Musaf.] R' Acha b. Rav tried hard to get other vegetables so to remove himself from the argument when to make the Bracha.

112) There is an argument whether a Mitzvah needs intent or not. The practical difference if you're Yoitza when you ate the first eating of Chazeres even if you didn't have in mind to be Yoitza. [Tosfos adds: also, if you need to try to get other vegetables for the first eating so that you can be Yoitza the Mitzvah in its proper place after the Matzah. The Halacha is that you need intent to be Yoitza.]

113) If you eat Maror of Damai, you're Yoitza. [Rashbam: since you can make your property Hefker and you would be a poor person who's allowed to eat Damai. Tosfos says: however, if you eat definite Tevel, you're not Yoitza even though they're vegetables that are only rabbinically obligated in Trumah and Maasar.]

114) Even if you eat the Maror a half of Kazayis at a time, you're Yoitza, as long as you don't wait the amount of time that it takes to eat a Pras, (which is three or four eggs' worth).

115) You need to bring two cooked items to the table on Pesach night. R' Huna says that you're Yoitza with beets and rice [Tosfos: and, of course, you're Yoitza with two types of meat], and you don't need to be concerned with R' Yochanan b. Nuri's opinion that rice can become Chametz. Chizkiya says that even a fish with egg on it is considered two cooked items. R' Yosef says that you need two pieces of meat, one is a rememberance of the Korban Pesach, and the other is a rememberance of the Korban Chagiga. [Rashbam says that the roasted one is a rememberance of the Pesach and the cooked one is a rememberance of the Chagiga. Tosfos disagrees. Since we Paskin like Ben Teima who holds the Chagiga has all the Halachos of Pesach, you need both of them cooked, since they're both are called cooked items. (See Marsha- since they're only a rememberance, they don't need to be exactly like the Korban was.)] Raveina says that even the meat with its broth, it's considered as two cooked items.

116) [Tosfos wanted to propose that, when Pesach falls on Moitzie Shabbos, we should only have one cooked item since they don't bring the Chagiga on Erev Pesach that falls out on Shabbos. However, Ri says that we shouldn't make it different than other years, since it would seem like it's an obligation (instead of a rememberance). Also, people might stop making two items for future Pesach Seders. However, we wouldn't need to worry that when the Mikdash will be rebuilt and people will bring Chagigos on Shabbos, since the Shechita was only given to zealous people (who know Halacha). Also, Moshe and Ahron would be there, so no one will make mistakes.]

117) [Tosfos says: you don't make a Ha'adama on Maror since it comes in middle of the meal, and it's an appetizer, so it's considered coming for the meal. However, you wouldn't be Yoitza with the Ha'adama made on Karpas, since the Hagada is a Hefsik. This is not like R' Yosef Tov Alam who says that the purpose of Karpas is to have a Ha'adama to be Moitzie the Maror (so not to make all the Brachos on one food and make Mitzvos in bundles), since we already said it's only to make a distinction. Also, you don't need to worry about making Mitzvos in bundle since there is only one Mitzvah here. Also, we see that R' Chisda didn't hold it to be a problem to make two Brachos on the Maror. Also, according to R' Yosef, it seems that the bread doesn't Moitzie it, and we already said that it's an appetizer; unless you'll say that it's not much of an appetizer if you only eat a Kazayis from it.]

Daf 115

118) Hillel held: when the Beis Hamikdash stood, they would wrap Matzah, Maror and Pesach together and eat it, as the Pasuk says about the Pesach "you shall eat it on Matzah and Maror." However, the Rabanan say that you're Yoitza eating them one after the other. [Tosfos explains: you may eat it one after another, but you also may eat it together. After all, since the Rabanan usually hold that Mitzvos are Mevatel each other, so you can't eat two Mitzvos together; so the Pasuk teaches us that these Mitzvos may be eaten together. However, Hillel holds usually that Mitzvos don't Mevatel each other, so the Pasuk teaches us that they must be eaten together.]

119) However, everyone agrees that a rabbinical Mitzvah is Mevatel a Torah Mitzvah [Tosfos: and, of course, a voluntary eating is Mevatel a Torah Mitzvah]. Therefore, everyone agrees that Maror these days that is a rabbinical Mitzvah is Mevatel Matzah that's from the Torah. Therefore, you need to eat the Matzah by itself and make a Bracha, then the Maror by itself and make a Bracha [Tosfos: to be Yoitza the Rabanan's opinion who held that the Matzah is now voluntary (since he already was Yoitza his Mitzvah) and is Mevatel the Maror.] Then you eat Matzah and Maror together without a Bracha to be Yoitza Hillel's opinion, since we never said that the Halacha is like one or the other. [Tosfos says: since Maror these days is a rememberance of how they did it in the times of the Mikdash, and according to Hillel, it was eaten with Matzah. So, this Matzah is also rabbinical, so it doesn't Mevatel the Maror that's rabbinical.]

120) [Tosfos says that a little bit of spices doesn't Mevatel the Matzah and we don't need to worry that it will cause it to become Chametz, not like Rashi.]

121) You need to wash Netilas Yadayim for the first dipping. Even if you do it with Chazeres, even if you don't need to submerge it in the Choroses to kill the Kafa [Rashbam: poison; R' Chananel a worm], since it may die with just smelling it, and therefore, you don't need to ever touch the liquid. After all, we still worry that your hand might touch the liquid since you may end up submerging it in the Charoses anyhow.

122) [Rashbam explains the Netila: since the liquid becomes a Rishon, so the rabbis decided to give it a status like bread, and the washing is for cleanliness and holiness, like the reason why we wash for bread. However, Tosfos argues. After all, if so; why did the Gemara worry earlier whether you touched the liquid? It's like bread, and you need to wash for bread even if it's fed to you. Rather, they enacted in order to prevent the liquid from becoming Tamai, since ordinary unwashed hands make liquids Tamai like a Rishon. Therefore, nowadays, when we're not worried about Tumah and Taharah, you don't need to wash, and those who make a Bracha over it are making a Bracha L'vatala.]

123) [Rashbam says the reason that R' Chananel, who explains Kafa as a worm, is not worried for the transgression of eating bugs since it was born in the vegetable and never left it. Tosfos says: even according to Shmuel in Chulin who forbids bugs that were born while the food was still attached to the ground, he permits eating the vegetable since most of them don't have bugs. We're only worried for the minority of cases when it comes to danger.]

124) Even though you washed for the first dipping, you need to wash for the Matzah [Tosfos: even if you say that after you washed your hands to prevent Tumah, you would be Yoitza for bread that needs washing because of holiness, although it's a lesser reason, since you don't need intent for washing for Chulin], since you might have lost focus on guarding your hands in the meanwhile during the Hagada.

125) You can't keep the Maror too long in the Charoses since it might make the Maror lose its taste, and you need to taste the Maror to be Yoitza.

126) Therefore, if you swallow Matzah, you're Yoitza, if you swallow Maror, you're not Yoitza (since you don't taste the Maror). If you swallow them together you're only Yoitza Matzah and not Maror. [Tosfos says: we don't say that the Maror is Mevatel the Matzah since that only applies when you chew it together, so one taste is Mevatel the other one. However, here where you're swallowing them whole, one doesn't Mevatel the other, even if the Mitzvah is the smaller one.]

127) If you wrap the Matzah in the unedible vine that grows around a palm tree, you're not Yoitza. [Rashbam: since we don't consider as if it's in your mouth.]

128) R' Simi b. Ashi says: you place Matzah, Maror and Charoses before each one [Tosfos explains: so that everyone should eat a little bit right after the Bracha, since the Bracha comes through an obligation to eat. This is not like the rest of the year that you can wait until the head of the house distributes the food, since the Bracha is not coming from an obligation, it's not necessary to eat it so close to the Bracha.] However, when they remove the table, it's only removed before the one who says the Hagada for everyone (i.e,, the head of the house). [Tosfos says: in our days, when the tables are bigger, you remove the Kaarah (i.e., plate) to the other side.] R' Huna says that you only place Matzah, Maror and Charoses before the one who is saying the Hagada for everyone. The Halacha is like R' Huna.

129) The reason that we remove the table is that the children should see something strange and will ask. [Tosfos explains: and once they ask on that, they'll ask other questions that are pertinent to the night. However, just asking why are you removing the table doesn't exempt them from saying Mah Nishtana.

When you lift the plate, you don't need to remove beforehand the cooked items that represent the Korbanos. After all, we only say later that lifting those cooked items look like you were Mekadish them outside the Mikdash since you're saying "this Pesach," but not when you're just removing the whole plate.]

130) The Pasuk calls Matza "Lechem Oini." One explanation: it's bread that we answer many things on it. Another explanation it's like "Lechem Ani," poor man's bread. Just like a poor man eats broken pieces, so too the Matza needs to be broken. [Tosfos says: therefore, you need to put the broken piece in the whole loaf and break the bread over them, as it says in Brachos. You also need a third Matzah in order to have Lechem Mishna, and that's why the Gemara in Brachos brings the Halacha of Lechem Mishna immediately after the Halacha of Pesach. However, Tosfos is in doubt whether you need Lechem Mishna on Yom Tov. After all, perhaps the Mon came down on Yom Tov. As the Mechilta says on our Tefila "you blessed it (Shabbos) from all the other days, and you made it holy from all other times," you blessed it with Mon, and made it holy with Mon (that they didn't fall on Shabbos), implying that they fell on Yom Tov. Therefore, R' Menachem from Vienna and R' Yom Tov made all the Brachos on the piece of broken Matzah. However, Ri made Hamoitzie on the whole loaf, and Al Achilas Matzah on the broken piece, and break on both of them together. He made Korach on the third Matzah in order to have a Mitzvah on all three Matzos.] Also, poor people bake by having the husband heat up the stove, and the wife bakes (so not to waste time for the oven to cool down with the limited fuel). Therefore, you do the same process by baking Matzos to make sure they don't make it Chametz.

Daf 116

131) The Tanna Kama says that Charoses is not a Mitzvah and it only comes to destroy the Kafa. [Tosfos says: the Charoses doesn't Mevatel the Maror since the Maror was only enacted to be eaten with the Charoses.] R' Elazar b. Tzadok says that it's a Mitzva since it's a rememberance to the apple tree (that they had children under), and a rememberance to the cement. Thus, you need to make it vinegary with apples in rememberance of the apple, and you need to make it thick in rememberance of the cement. You also need to add spices in rememberance of the straw. [Tosfos says: you need to add wine in rememberance to the blood right before the meal, after you made it thick. The Geonim wrote in Teshuva to add fruit that the Jews were compared to in Shir Hashirim; apples, pomegranates, figs, dates and nuts. You should add Shkeidim (i.e., almonds) since Hashem was Shakeid (i.e., gave effort) to bring about the end of the exile. The Halacha is like R' Elazar b. Tzadak.]

132) You pour the second cup and the son asks Mah Nishtana, If the son is not so astute to ask, the father teaches him to ask.

133) If the son is smart enough, he asks. If not, his wife asks. if not, he asks himself. Even two Talmidai Chachumim who know Hilchos Pesach ask each other.

134) You ask the Mah Nishtana; why we eat only matzah, why we eat Maror [Tosfos: but we don't say 'only' Maror, since we eat another vegetable for the first dipping], why we only eat roasted meats [Tosfos this is according to Ben Taima who holds the Chagiga needs roasting], why we dip twice, and usually, we don't dip even once. According to the child's astuteness, the father teaches him.

135) We start the Hagadah with mentioning our disgrace; Rav says "our fathers worshipped idols" and Shmuel says "we were slaves." We end with praise.

136) We Darshen from "Arami Oved Avi"until the end of that Parshah.

137) R' Gamliel says: all who don't say the following aren't Yoitza their obligation: Pesach, Matzah and Maror.

138) You need to lift the Matzah when you talk about it, and the same by Maror; but you don't pick up the cooked item representing the Pesach when you talk about the Pesach. Not only that, you look as if you're eating Kodshim outside the Mikdash.

139) In every generation, a person is obligated to see himself as if he left Egypt.

140) R' Acha b. Yaakov holds: a blind person is exempt from saying the Hagada. Even according to those who say that there is no Mitzvah of Matzah nowadays, still, the rabbis only enacted it like they were obligated when it was from the Torah. The reason he exempts them since he learns the word "this, our son" from Ben Sorer U'morah to exclude blind people who can't point out that he's their son, so too when it says "because of this," that he needs to see the Matzah.

141) R' Yosef and R' Sheishes say the blind are obligated, and only by "this our son" can you Darshen to exclude a blind person, since it could have said "it's our son." However, by Matzah, there is no other way to write it, so it doesn't call for a Drasha.

Daf 117

142) There is an argument whether the word Halilukah is one word, and means many praises, or it's two words, and the second is the name of Hashem.

143) We finish the Hagada with 'Lifikach' until, according to Beis Shammai, Eim Habanim Smeicha, and according to Beis Hillel, Chalamesh L'maino Mayim. (There is an argument whether the word Haliluka is the ending of Eim Habanim Smeicha, or the beginning of B'tzeis Yisrael.

144) We finish off with a Bracha on redemption. R' Tarfon says that it doesn't have an ending [Tosfos: since it's short since it doesn't have length to ask for things in the middle.] R' Akiva holds that we end with "Baruch Atah...Gaol Yisrael" [Tosfos: since it's a little long with one request, that Hashem should redeem us too. We Paskin like R' Akiva when he argues with his colleague .]

145) [Tosfos says that the right text is to say "Min Hazevachim U'min Hapesachim" since you eat the Chagiga before the Pesach, since the Pesach is only eaten when you're full.]

146) In Birchas Krias Shma and Hallel, we say Gaol Yisrael, and in Tefila, we say Goel Yirsrael. As, in Tefila, we pray for the future. We see the same in Kiddush that we say "Asher Kidushanu B'Mitzvosuv" in the past tense, and in Tefila we say "Kadsheinu," that we pray for the future that He should make us holy.

147) You need to mention Yetzias Mitzrayim in Kiddush because of a Gezeiras Shava. [Tosfos: therefore, we say in Kiddush "Zeicher Liyitzios Mitzrayim."]

148) The elders of Pumbadesa held that you end Kiddush for Shabbos "Mekadesh Hashabbos," and you end for Yom Tov "Mekadesh Yisrael V'hazmanim." Since Shabbos has a set time from before, you don't mention Yisrael in the Bracha. However, Yom Tov that's time is set according to how the Jews are Mekadesh the months, we mention Yisrael.

149) Rabbah, (or Rava), says: since Tefila is done in public, we end the Bracha Mekdesh Yisrael, (since we honor the public by mentioning their Kedusha). However, Kiddush is made in private, we say Mekadesh Hashabbos. The Gemara rejects this since, sometimes, people do Daven in private, and sometimes, people make Kiddush in public. However, Rabbah held we follow how it's mainly done. The Halacha is like the elders of Pumbadesa.

150) You pour the third cup and you say Bentching over it. Even according to those who hold that Bentching usually doesn't need a cup of wine, but they enacted the four cups to be drunk in freedom,with each one doing another Mitzvah.

151) They then poured the fourth cup and finish Hallel and you say Birchas Hashir. R' Yehuda says that Birchas Hashir is Yehalilucha. [Tosfos says: this is even to those who usually don't have a custom to usually say the end Bracha of Hallel, need to say it Pesach night. It's even a Chiddush to those who have the custom to say this end Bracha, but that might be only by the day Hallel, and not by the night Hallel, so we're taught otherwise.] R' Yochanan says it's Nishmas Kol Chai. [Tosfos says: besides Yehalilucha, you say Nishmas Kol Chai. R' Chaim says that he only ends with Nishmas Kol Chai, and not with Yihalilucha, since Birchas Hashir implies one Bracha.]

Daf 118

152) You should also say Hallel Hagadol. R' Yehuda says that Hallel Hagadol starts from Hadu [Tosfos: and that's our custom.] R' Yochanan says it starts before by Shir Hamalos. R' Acha b. Yaakov says it starts from "Ki Yaakov Bachar Lo L'am." Everyone agrees that you say until "Al Naharos Bavel."

153) By regular Hallel, in a place where they're accustomed to repeat the end Pesukim, they repeat them, and in a place that they're accustom to say it once, they say it once. In a place where they're accustomed to make a Bracha after Hallel, they made the Bracha, and in a place that they're accustom not to say the Bracha, they didn't. However, everyone is obligated to make the Bracha before Hallel like you need to do by all Mitzvos.

154) You can't drink between the third and fourth cups [Rashbam quotes the Yerushalmi: so not to get drunk. Tosfos adds: but you can drink water. They didn't decree to forbid since it will make you lose the taste of Matzah, since they only forbade to eat after the Matzah and not to drink. Even according to those who explain that you can't drink between the third and fourth cup because we don't want to remove the taste of the Matzah from your mouth, but water won't cancel the taste, only wine. However, this is difficult according to R' Yosef who has the text; if you're thirsty, you have a fifth cup and say on it Hallel Hagadol, which implies that even water is forbidden. Also, they only enacted four cups and not five cups, so, if it's forbidden to drink afterwards, this fifth cup should be also forbidden.]

Daf 119

155) You don't have after the Pesach an Afikomen. Rav explains it that you shouldn't go from group to group, like R' Yehuda who says that the Pesach is not eaten in two places. [Rashbam: so they forbade eating anything in the second place because you might end up eating the Pesach in that second place too. Tosfos explains: therefore, according to this, it only applies to the Pesach and not Matzah, since there is no way to say why the Mishna only said Pesach if Matzah is included, like we say later by Shmuel. Therefore, there is no problem to change places nowadays by Matzah. Although we see later that the Amoraim were worried if falling half asleep was a Hefsik; that was not by Pesach night like the Rashbam says since there's a Hekish between Pesach and Matzah, but like the Yerushalmi explains: it was the night before a fast, regarding if the fast starts after he slept. So, they want to say: the same way it's not a Hefsik by Pesach, it doesn't start the fast either]. However, you may eat after the Pesach.

156) Shmuel and R' Yochanan explain: you shouldn't eat after the Pesach so not to cancel its taste from your mouth.

157) Shmuel held you shouldn't eat after Matzah nowadays since this prohibition not to eat afterwards includes eating after Matzah. The Mishna only says Pesach as a Chiddush that, not even can't you eat after Matzah that doesn't have much of a taste, which any eating will remove it, but even meat of the Pesach that has plenty taste, you shouldn't eat afterwards. However, it's not simple from our Mishna since we can say that they only forbade by Pesach and not by Matzah. [Tosfos explains: since you need to eat the Pesach when you're full, so you won't come to break a bone when you're eating it if you were hungry, therefore, you make sure you're full before you eat since you can't eat anything afterwards. The same by Menachos, you need to eat when you're full so you shouldn't leave your Master's table while you're hungry. However, both reasons are not applicable by Matzah. You may eat the Chagiga when you're not full, even though you're also not allowed to break its bones, since they're bones are not as soft as a Pesach, since it's not within its first year like a Pesach is.]

158) Even according to the opinion that you may eat after Matzah, you can eat the Kazayis of real Matzah at the end, and fill yourself up first with sponge and honey cakes, and you don't need to worry that you won't be able to eat the Matzah at the end with an appetite. According to the opinion that you may not eat after the Matzah, if you only have one Kazayis of Matzah, you should save the Matzah for the end. [Tosfos says: however, if you have more, then you eat a Kazayis Matzah to start with, and a Kazayis at the end so that the taste should remain in your mouth. However, you're Yoitza the main Mitzvah with the first Kazayis. Alternatively, you're Yoitza with the last Kazayis. It's not difficult why he made the Bracha on the first Kazayis, but it's like what R' Chisda holds by not having any other vegetable besides Chazeres. Also, you need to say this according to Hillel who holds the main Matzah is the one eaten at the end with the Korban Pesach. According to the opinion who holds that you should be careful to get other vegetables to get out of the question when to make the Bracha, you should L'chatchila get sponge and honey cakes to start the meal on here too. However, if you don't need to get other vegetables, you don't need to get other cakes by Matzah either.]

Daf 120

159) Everyone agrees that Maror nowadays is only rabbinic since the Torah has a Hekish from it to Pesach. However, Rava held that Matzah these days is from the Torah, (even though it is also part of the Hekish), since the Torah writes another Pasuk "you should eat Matzah at night" to obligate it. R' Acha b. Yaakov says that it's only rabbinic since he learns that Pasuk for another Drasha. However, there's a Braisa supporting Rava.

160) If some of the group fell asleep, then they can continue eating. However, if they all fell asleep, they can't continue eating since it's like eating it in two different places. R' Yossi differentiates between sleeping and being half asleep. [Rashbam explains: if even some are asleep, they can't continue eating. The same if all of them are half asleep. Only if some are half sleeping can they all continue] "Half asleep" is defined as not really awake, but not really asleep. You call to him, and he answers. He doesn't know how to give a logical explanation, but if you remind him of it, he'll remember.

161) R' Akiva says that the Mitzvos of the night lasts the whole night [Tosfos: but the rabbis required him to do it by midnight, but B'dieved, he's Yoitza even if he does it after midnight.] R' Elazar b. Azarya says it's only until midnight. [Tosfos is in doubt who we should Paskin like.]

162) Pigul and Nossar make people's hands Tamai. They enacted this for Pigul because of those Kohanim who are suspect to purposely make their enemy's Korbanos Pigul for him to lose. They enacted Tumah for Nossar because of the lazy Kohanim to make sure that they don't allow it to become Nossar. Some say that it's a Kazayis like the size that you're Chayiv for prohibitions. others say that it's like the size of an egg's worth like the Shiur of the Tumah.

Daf 121

163) R' Yishmael says: the Bracha on the eating of the Pesach (Al Achilas Pesach) exempts eating Shlomim, but not the opposite. After all, you sprinkle the Shlomim's blood, and you pour the Pesach's blood. Since sprinkling is included with pouring (since you're Yoitza B'dieved if you pour it), but pouring is not included in sprinkling, (since you're not Yoitza if you sprinkle the Pesach's blood).

164) R' Akiva says: one Bracha doesn't exempt the other because sprinkling isn't included in pouring, and pouring is not included in sprinkling.

165) The child's father makes the Bracha for Pidyan Haben (Al Pidyan Haben). There's an inquiry who makes the Shechiyanu? Is it the Kohein or the child's father. We conclude that the child's father says both.