Gemara

DISCLAIMER - I did not consult any notes for this. This is just what R' Shachter said in the review. If there's stuff that I'm missing, PLEASE post it above this post!! ~Mallika

__Eliana's notes__

__Ariana's Notes__ __(__guys there were random days that i decided to pay attention so hopefully those should help!)

__Eric's notes. there's a lot missing__

__Tosfot__- it is inplural (arvei pesachim) because there are many people that wuld come to yerushalyim to give korbanot so there are many of them.

__Mishna__- before pesach, near mincha time you can’t eat until it gets dark.

What does samuch limincha mean?
 * Mincha gedolah (earliest time for korban) 12:30
 * Mincha kiana (actual time korban brought except pesach when it was brought at 12:30 because of korban pesach) 3:30
 * Sof zman limincha 6:00

It is not about not eating and you will forget about korban pesach, it is about not eating later on. This way people will be hungry later.

Mishna con’t- even a poor person can’t eat until they lean (even if a poor person doesn’t have anything to lean on). Everyone needs 4 cups of wine, even the poor and guests.

__Rashbam__- if the tomchei didn’t give you enough wine sell your shirt, borrow, or work for others.


 * Gemara**: what is this dealing with? Why isn’t there the same mishna for shavuot and sukkot. The same should apply for erev shabbos and yom tov. We have a breitta that says that you can’t eat erev shabbos or yom tov. You shouldn’t eat a meal from mincha and on so you will be hungry on shabbos. Rabbi yossi says you can eat until it gets dark.

1/31/12 get notes from beginning

the mishna says ad shetechshach but the Gemara doesn’t say anything. When it comes to shabbos and yom tov it doesn’t say when you are allowed to start eating again. __tosfot__- it is obvious that you don’t eat until it is dark. And furthermore, when the Gemara bring in the breitta it doesn’t say ad shetechshach. The rii from korbil says when it comes to matzah you have to wait longer until you can eat it. pesach matzah and marro are until it is dark but every Friday night and erev yom tov yu are allowed to start early. The actual mitzvah of the korban is to start eating it at night so we have to stat when it is actually night.

erev yom tov and shabbos the mitzvag is oneg and simchat yom tov and yishiva basukkah so you can eat but for pesach the mitzvah is achila so you have to e hungry.

2/1/12 from the mishna it seems as though you can’t eat anything.

Skip to page 107: Rabbi yossi said you can eat targima on erev pesach

__Rashbam__- fruit and meat but not bread. You can dip as well.

__Tosfot__- rashmabm explenation isn’t clear. We have a comment in the tosefta in keisad mivarchim that says “bring before you these targima and make a mizonot on it. (so you can have mizonot too).

Back to gemara Rabbi yitzchak would have vegetables. We have abreita that supports this that the shamash would dip the animals insides and give it to guests on erev pesach. Even though we can’t prove it from a pasuk there is a hint to it. as it says plow for yourself a field and don’t plant in the seeds

__Rashbam “shamash”__- the shamash will dip the innards and he would palce it for all the guests who were invited for pesach so tha tthey will eat matzah later and enjoy it (it will help you enjoy it with more appetite). __“Yarka”__- he would go out of his way to have vegetabels after mincha because it doesn’t fill him up and it arouses his stomach to eat (like an appetizer). He would go out of his way to do it. this is what the pasuk means. When it says to get rid of the thorns it is saying that your stomach isn’t ready to eat until you have an appetizer.

Rava would drink alcohol the entire erev pesach so that he would arouse his heart to eat more matzah at night. Rava asks “Where do we find that drinking arouses your heart to eat more? Because there is a halacha that between cups 1 and 2 you can drink, between cups 2 and 3 you can also but between 3 and 4 you shouldn’t drink

2/2/12 if drinking didn’t make you more hungry then why would we allow it, it can’t be achilat gasa. It must be that wine whets your appetite.

Rabbi chiya taught you can’t taste things until it gets dark. Rabbi levi says someone who eats matzah on erev pesach it is as if he has relations with his finacee in his in laws home right before they get married. And one who does this gets lashes.
 * Yerushalmi**

2/6/12 2/7/12 get notes

2/8/12 matzah gets leaning

wine
 * cups 1 + 2 is for the **process** geulah
 * o lean now because it is the joy of freedom
 * cups 3 and 4 we were free so you don’t have to lean and the process is over

__tosfot__-why didn’t we say mai dihavah havah by matzah. Even though the process is over you shoud lean. Matazah is good. It the main part of the meal, first time you eat matazah and matazah in the torah is synonymous with geulah. Even though later on it is caled lechem oni you still have to eat it with a feeling of cheirut. When it says you have to lean you have to lean twice, at the first matzah eating and at afikoman.

Rather, the first two cups don’t need leaning because the result hasn’t been achieved yet and we still have to say things like avadim hayinu and the 3rd and 4th cups you have to lean because the result is that you are free. Since we said both ways they both require leaning

__Rann__- even though in general we hold the opposite of “safek dirabanan likulah” (but we went for the chumrah, why?) since it is not a big deal to lean and act like royalty we do the bigger thing and lean for all. You have to lean for all four. If you go leniently, why would you be more lenient for one vs the other. If you are lenient for boh sets you will end up completey disregard the concept of leaning.

2/13/12 __tosfot__- all 4 cups need leaning when you are drinking them. If you forgot to lean do you have to redrink the cup while leaning?

2/14/12 get notes

2/15/12 get notes tosfot seems to say that once you drank the cup you can’t lean. Did yu get the mitzvah for 4 kosot if you drank the cup for not leaning

__Rambam__- every year you have to demonstrate it as if you were leaving mitzrayim and not just think it so therefore you lean.

__Rosh__- if you dodn’t lean for 4 kosot you didn’t get the mitzvah

__Tur__- the __ravya (avi ezri) said__ most people don’t lean anymore so you can sit as you normally do and don’t have to lean 2/16/12 __Shulchan orech__- if you ate without leaning you didn’t get the mitzvah. You must go back and eat and drink when leaning. __Rama__ Some say you don’t have to lean today and according o the ravya you aready got the mitzvah so bidievedyou don’t have to lean again. Bteween the third and 4th cups you don’t go back if you leaned because there is an idea that we don’t drink between cups 3 and 4. But in the case of cups 1 and 2 you hsould go back without a bracha. If you didn’t lean originally, for matzah you should go back without a bracha.

Skip to last line of 108. Rabi yehoshua ben levi said women have to take part in the 4 kosot because they were also part of the mitzvah

(women should have been patur because it is a zman gramah mitzvah)

__rashbam__- we were saved in mitzrayim because of the righteous women. They were the cause of our exodus. (also chayiv for chanukkah and purim).

Gemara sotah It was women’s merit that got us out of egypt. Whenever they would go to draw the water Hashem would make sure they were little fish and half the pitcher would be water and half would be fish. They would heat up two pots, one of water and one of fish and they would give it to their husbands in the field and feed them and have relations with them.\

Get notes from morning 2/21/12

Women are chayiv 4 kosot because thye were in the miracle.

__Tosfot__- the word “af” implies that they weren’t main players in the miracle. Rabbeinu tam In the yerushalmi it says “af hem hayu bioto hasafek.” That they were in the same danger/doubt. What is the nafka minah between tosfot and rashbam? I would seem that rashmabm would say women are patur from sukkah and shalosh seudot becaue they weren’t a major part in maing the miracle. But rabeinu tam should say that they must do sukha and 3 seudot because they were also in danger.
 * (they would have to take part in shalosh seudot).

__Tosfot (cont)__- however, sukkah is not chayiv because it is a mitzvah is dioreitta. The rabbis should not get involved in saying who is involved in doreitta, but they said they can change laws with dirabanan.

2/22/12 __rann__- are women chayiv in 3 seudot? when it comes to shabbos, men and women are equal. Whoever is applicable in shmira (lo taaseh) has to do the zechiara (aseh).

__Shulchan orech__- women have to have 3 seudot as men do. __Mishna brurah__- when it comes to shabbos, men and women are alike. Also, they were in the miracle of the mann.

Are women chayiv to do maggid?

They are chayiv in matzah. __Sefer hachinuch__- men and women have to tell the story of yitziat mtzrayim

__Minchat chinuch__- saying that women are chayiv is a big chiddush. Why should women have to do it? it is a mitzvah aseh shehazman gramma and they are patur. According to rabbeinu tam women wouldn’t be chayiv since you can’t apply mizvah aseh lazman grama to dioreitta mitzvot.

Shouldn’t any mitzvot that talk about mitzrayim apply? __Rashbam__- should say that women are chayavot in tefillin since they were in the miracle of yitziat mitzrayim. But tefillin also has another aspect, being mindful of Hashem which wouldn’t apply to women.

2/23/12 Rabbi yehuda said in the name of shmuel that the 4 kosot need enough wine to be diluted “kos yaphe” (Kos yaphe= kos birkat hamazon. Which needed ¼ wine and ¾ water.) if you drank pure wine (the same amount as with the water) you get the mitzvah. If you drink all four at once you get the mitzvah. __Rashi__- pouring 4 cups into one cup. __Rashbam__- if you put it all in one cup, it is one cup. Drinking it at once means drinking them consecutively (and you don’t follow the order for the seder).

If you share the cup, you are yotzeh.

2/27/12 rava says if you drank 4 quarters of pure wine together you are yotzei for wine, but not yotzei for cheirut.

__Rashbam__- you are yotzei but you didn’t do the extra step to make it a mitzvah shleima. Back then the ratio had to be 1:3 wine to water, but now no diluting the wine is ok.

Rav says you are yostzei wine, but not 4 kosot if you drink all the cups at once.

__Rashbam__- you have to be misameach yom tov by drinking wine.

__Rav soloveitchuk__- in kadesh, magid, barech, and hallel when you drink all mention yitziat mitzrayim so the wine celebrates yitziat mitzrayim. The cups can be important but the location doesn’t matter or the location (talking about yitziat mitzrayim) matters but the drinking doesn’t matter. Shmuel holds that drinking is the ikar while rav holds that the idea is the ikar.

2/28/12 __tosfot 99:__- from the wording of the Gemara it implies that only the father of a poor household gets 4 cups. During the rest of the year for Kiddush you only need one person to have the wine and they can yotzei everyone else, so too here. (he fits with rav, the action is more important than actually drinking). (the mitzvah of 4 kosot is the amira, not the actual wine).

__Rambam__- everyone has to drink 4 kosot on pesach. If you drank 4 cups in a row, you are yotzei cheirut and not yotzei arba kosot.

4 kosot is not its own chiyuv, it is a way to do kadesh, hallel etc. but tosfot say women are chayiv 4 kosot dirabanan, but not chayiv in the amira because af hen doesn’t apply to women in dirabanan. So how could they be chayiv 4 kosot and not amira?

If someone who isn’t chayiv knows th ebracha but the one who is chayiv doesn’t must repeat the words after the one who isn’t chayiv. We see from here that women are patur from hallel on holidays. But what about seder night?

__Tosfot__ – women are patur from all hallels but are chayiv to do 4 kosot. The kosot wouldn’t be set up unless there was something to say over it so chazal must have made women chayiv for a reason. Pesach is coming because of a miracle and women were also involved in the neis so they are chayiv in maggid.

2/29/12 the statement by shmuel which says that you can share your cup with other people at the seder show that you only need 1 cup per each to fulfill the mitzvah and you don’t need a cup for everyone.

Rav nachman bar yitzchak says it is only true if the leader fo the seder drank rov kos.

__Tosfot__- there is one cup for the entire table and whoever makes the bracha drinks rov. This makes it seem like the amira is the important part.

__Ran__- (it is talking about a large cup shared with the table, if it is passed around everyone who drinks from it is yotzei). This is talking about people who are chayiv (over 13). Sharing the large cup is allowed and you don’t need cups for everyone.

Skip

Everyone is chayiv in the 4 kosot, either men or women, even tinokot are chayiv.

There is a concept of katan lav bar chiyuva which means that only 12/13 year olds are chayiv But chinuch teaches us that we should make them do the mitzvot.

__Rashbam__- tinokot were also in the miracles and were redeemed.

Rabbi yehuda says they aren’t chayv since they receive no benefit. Instead they should parched wheat and nuts on erev pesach so that they won’t sleep and they will ask questions.

__Rambam__- you have todo heseiba to demonstrate cheirut and everyone has a chiyuv to drink wine. (this mitzvah doesn’t only focus n the maashe it focuses on the goal of the maaseh which is to demonstrate cheirut).

3/1/12 the act of the mitzvah is drinking the goal of the mitzvah is to feel freedom.

Rabbi yehuda would say that we care about the tachlit or goal of the mitzvah. Children don’t equate wine with freedom so they should not have to do it.

__Rann//-//__ giving kids wine is not applicable for chinuch in mitzvot. Since they won’t enjoy it, it isn’t cheirut.

__Shulchan orech__- if children are at the age of chnuch they have to have 4 kosot. __Mishna brurah__- they don’t have to and if they do they don’t need to drink awhole cup, rov is enough.

Get notes from AIPAC

3/13/12 a man has to have simcha with his family like it says visamachta bichegecha. What does he have simcha with? Wine. Rabbi yehuda says men get their simcha and women get their simcha. Men get simcha with wine, but what makes women happy? Rabbi yoseph says women are happy with sanim (colored dresses) in bavel and in Israel they are happy with laundered clothers (they are happy with clothes). (he would aslo say children get sweet snacks).

Rabbi yehuda ben batrei said when the beit haikdash existed there was only simcha with meat (korban shlamim) and now since there is no beit hamikdash you need wine since it says viyayin visamach levav.

Is simcha the same for everyone or categorized differently for other people.

__Rambam__- 7 days of pesach and 8 days of sukkos and other holidays (not just shavuot). (he believs there is a mitzvah of simcha on rosh hashana). You have to be sameach and tov lev. Even though simcha really means korbanot everyone has to be happy as they want. You have to give sweets to kids, clothes and jewelry to women, and men have meat and wine.

__moed kattan__ says you can’t have aveilut during a regel because it clashes with simchat yom tov. If the aveilut came the mitzvah asseh to mourn is on the individual but the mitzvah aseh of simcha is on the rabim and the rabim win.

__Tosfot__- simcha on yom tov is dirabanan but it is for the rabbim so it can stil override the aveilut of an individual which is dioreitta.
 * The only way to fulfill simcha is by giving a korban shlamim.

__Gemara brachot__- if you need a 10th for a minyan you can free your slave and have him complete the minyan. But rabi yehuda says that if you release an eved kinani a pasuk says he has to serve you for his whole life. But maybe for a mitzvah it is different. But tha tisn’t true because we have th econcept of mitzvah habab biaveirah. But this works because it is a mitzvah for the rabbim since they were trying to make a minyan.
 * Minyan is an aseh dirabanan and it is for rabbim and overrules a mizvah dioreitta for the individual.

The __Rambam__ said we need basar along with wine but we never had anyone else says eat without th ebeit hamikdash __Beit yoseph__- wine should be enough

__Shulchan orech__- you only need wine for simcha

__Mishna brurah__- you can have wine but should also have meat and on yom tov you have to be fanicer than shabbos.

3/14/12 get notes

3/15/12 the four cups are dangerous because of zugot but it isn’t because __Rif__- he discusses this Gemara so that means it has halachik implications. He learns out that each cup gets its own bracha. The rabbis say since eeach one is its own independent mitzvah you have to make a bracha on each one.
 * Its lel shimurim
 * The benching cup can only help and not hurt
 * The rabbis set up 4 and the germara says each one stands comoletely on its own.

__Rosh__- you only have to make a bracha on wine before kadesh an for benching.

__Mishna in Chulin__- if you shecht many animals in one place one kisui hadam is allowed. If you do many birds one is enough. If you do birds and animals some say you can mix it and some say you have to separate it __Gemara__- rabbi yehuda says you can maek one bracha for all the animals. Ravina/rav acha said, how is shechting and covering once differnet than this story? There were two rabbis are eating and they said lets bench. Then they said they would drink. He responded when you start kisui you don’t have to make a new bracha even if it seems as if it ends the shchita. But when you bench you have to make a new bracha on wine if you want to drink later. This is because you can’t drink and bench at the same time, but you can shecht an animal and cover the blood.

When we apply this to the seder the proof is that maggid cancels the drinking so a new bracha is needed. (but this only works for maggid, what about the other times?)

Pesach 120 People where eating and they went to the beit kenesset or beit midrash. When they come back, they don’t have to make a new bracha.

Review Tosfot on 4 kosot was that number 4 wasn’t important but there are 4 important statements that we should thank Hashem for. women are chayiv in the 4 kosot but not amira, but that doesn’t make snese. But in sukkot tosfot says women are chayiv in hallel and maggid dirabanan in order that they will be allowed to do the 4 kosot.

Women shouldn’t be chayiv in 3 seudot because it is time bound. Women didn’t play a role in it. rashbam might says women are patur for 3 sedudot since it is a zman grama and there is no af hein. Tosfot should say theyr are chayiv since it is dirabanan and the women were in the desert. The rann zachor and shamor teach us that everone is chayiv in the negative and positive so they have to do it.
 * 3 seduot is nafka minah. Women would say they don’t have to and rann would say yes.

Who has to drink the wine? Tosfot- one person on behlaf of everyone like at shabbos kiddush. Rambam, however says everyone has to drink all 4 cups. If you focus on the drinking everyone has to drink the 4 cups. But if the focus is on the words and it has to be said with wine then only one person has to drink.

If you drank the cups back to back shmuel would say you are yotzei wine but not 4 kosot. Tosfot says that the proof is the words and not drinking. It has to be 4 important words on the cups. Rambam would says everyone has to drink and it has to be at the right time during the seder.

Brachot It isn’t 4 cups it is 1+1+1+1. The riff says if it is 4 independent mitzvot so there must be a different bracha on each. The proof is benching. If you want to bench and change the mind you have to make a new bracha. Benching interrupts eating whereas shechting an animal and covering the blood can be done together and there is no need for a new bracha. Rash asks on it. he says how can talking be a hefsek, you can’t talk during the meal? There was a case when people were eating then went to micnha and then came back but didn’t need a new bracha. The riff says since maggid is a chayuv between kadesh and the next kos, it is ahefsek and needs to be a new bracha. In the mincha case, mincha isn’t mandatory so you don’t have to make a bracha again.