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1) THE FIRST VEGETABLE (cont'd)

(a) Question: How can one make a Berachah if he has already eaten it?
(b) Answer [R. Chisda]: Rather, he makes both Berachos over the first dip of Maror, and then eats the second without a Berachah.
(c) In Suria they conducted themselves according to R. Huna, while R. Sheshes conducted himself like R. Chisda.
(d) The Halachah follows R. Chisda.
(e) R. Acha b. Rava would be careful to eat a different vegetable for the first dipping in order to avoid the dispute.

(a) Hillel, the Amora, taught, based on a tradition, that the Matzah and Maror should not be sandwiched together.

1. When one joins an obligation with another of a lesser level, the lesser obligation nullifies the greater one.
2. Hillel is of the opinion that nowadays Matzah is d'Oreisa while Maror is d'Rabanan.

(b) Even those of the opinion that Mitzvos do not nullify one another would concede the point when one is d'Oreisa and one d'Rabanan.
(c) The author of the opinion that Mitzvos *do not* nullify one another is the Tana, Hillel.

1. Hillel taught that Matzah and Maror are to be eaten together, based on the Pasuk.
2. R. Yochanan points to another Tana arguing with Hillel, citing the same Pasuk to allow them even to be eaten separately.
3. Question: But if the Tana maintains that Mitzvos nullify each other, then there is no possibility of eating them together!?
4. Answer: Rather, the Tana allows one to be Yotzei even if he did not eat them together (but does not argue with Hillel).
5. In the absence of a clear ruling in the above, we conduct ourselves as is our custom today, Zecher l'Mikdash k'Hillel.

(a) Anything dipped in a liquid requires Netilas Yadayim.
(b) The Maror (before which we wash) must require *immersion* in Charoses (to deal with the Kafa).
(c) Perhaps it need only be dipped, and the washing is only *lest* one immerse it?
(d) One must take care not to leave the Maror immersed in Charoses lest it lose its bitterness.
(e) R. Chisda taught that one who has washed for the first dipping must do so again for the second dipping.
(f) Question: R. Chisda must have meant during the year, since on the Seder night the person is quite aware of the second dipping and a repeat washing would be unnecessary!?
(g) Answer: R. Papa responded that R. Chisda, by referring to *two* dippings must have intended the Seder night!
(h) Question: Then why does he need to wash twice?
(i) Answer: Since the Hagadah and Hallel intervene, there may have been Hesech Hada'as.

(a) [Rava] One is Yotzei if he swallowed the Matzah, but not if he swallowed the Maror.
(b) If the Matzah or Maror were encapsulated, one is not Yotzei.

(a) [R. Simi b. Ashi] Matzah is placed before each person, as well as Maror and Charoses.
(b) The table is only removed from before the one saying Hagadah.
(c) [R. Huna] All may rely on the one who is saying the Hagadah, and such is the Halachah.
(d) Question: Why do we take the table away from the one saying the Hagadah?
(e) Answer: So that the children might be prompted to ask.
(f) To illustrate, when Abaye asked (his foster-father,) Rabah, why the table was being removed, the latter indicated that Abaye had thus exempted them from Mah Nishtanah.

(a) [Shmuel] Matzah is called Lechem Oni since matters are responded over it, as indicated by the Bereisa
(b) Alternately, Oni alludes to Ani, a broken bread reminiscent of a poor person.
(c) A poor person stokes the oven while his wife quickly bakes in it.

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