Daf Ditty Pesachim 121: Pesachim/Chagigah
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Daf Ditty Pesachim 121: Pesachim/Chagigah After midnight the paschal lamb transfers ritual impurity to the hands. [Sacrifices that are in a state of] 'pigul' or 'notar' [also] transfer ritual impurity to the hands. If one recites the benediction over the paschal lamb one need not recite one over the 'chagigah', but if one recited the benediction over the 'chagigah' one must still recite the benediction over the paschal lamb. This is the view of Rabbi Yishmael; Rabbi Akiva [however] says that neither [benediction] removes the necessity for the other. Rabbi Simchah Roth writes:1 We now come to the seifa of our mishnah, which is concerned with the blessings recited over the various kinds of meat served at the Seder meal. 6: When we studied 6:3 we learned that quite often a second offering was sacrificed at the same time as the paschal lamb. This second offering was called 'chagigah', a 'celebratory' offering. It seems that this additional offering was a kind of safety precaution 'just in case' there was not enough meat 1 http://www.bmv.org.il/shiurim/pesachim/pes10.html 1 from the paschal lamb itself to serve all the company that had subscribed to the lamb. The 'celebratory' chagigah was eaten at the Seder before the roast lamb so that the lamb would not be eaten greedily on an empty stomach, but gracefully, elegantly. 7: Our mishnah brings two views concerning the benedictions to be recited before eating these viands. According to Rabbi Yishmael, when the custom mentioned above was followed first of all some meat from the 'celebratory' was eaten preceded by a special benediction; when the paschal lamb was subsequently eaten it too was preceded by its special benediction. However, he holds, if the situation is reversed and meat from the paschal lamb is eaten first its special benediction obviates the necessity for a special benediction for the meat of the 'celebratory'. 8: Rabbi Akiva disagrees: regardless of the order in which the meat of these two sacrifices is eaten each must be accompanied by its own special blessing. Rambam notes that halakhah follows the view of Rabbi Akiva. 9: The 'celebratory' is traditionally represented on our modern Seder dish by a burned egg. The Tosefta [10:8] tells us that the benediction over the paschal lamb was: 'Praised be God, Sovereign of the Universe, who has hallowed us with His commandments one of which is the command to eat the paschal lamb'. The same source tells us that the benediction over the 'celebratory' was: 'Praised be God, Sovereign of the Universe, who has hallowed us with His commandments one of which is the command to eat the [celebratory] sacrifice'. 2 MISHNA: If one recited the blessing over the Paschal lamb, which is: Who sanctified us with His mitzvot and commanded us to eat the Paschal lamb, he has also exempted himself from reciting a blessing over the Festival offering. The blessing for the Festival peace-offering of the fourteenth of Nisan is: Who sanctified us with His mitzvot and commanded us to eat the offering. However, if he recited the blessing over the Festival offering, he has not exempted himself from reciting a blessing over the Paschal lamb. This is the statement of Rabbi Yishmael. Rabbi Akiva says: This blessing does not exempt one from reciting a blessing over this one, and that blessing does not exempt that one, as there is a separate blessing for each offering. RASHI Steinzaltz 3 GEMARA: The Gemara explains the opinions of the tanna’im in the mishna. When you analyze the matter, you will find that according to the opinion of Rabbi Yishmael, sprinkling of the blood on the altar is included in the more general category of pouring. In other words, the blessing over the Paschal lamb, whose blood is poured, includes the Festival peace-offering, whose blood is sprinkled, as sprinkling is included within the general category of pouring. But conversely, pouring is not included in sprinkling. Consequently, when one recites the blessing over the Festival peace-offering, he has not exempted himself from reciting a blessing over the Paschal lamb. By contrast, according to the opinion of Rabbi Akiva, these are two separate mitzvot: Pouring is not included in sprinkling, and sprinkling is not included in pouring. Therefore, Rabbi Akiva maintains that each offering requires its own blessing. RECITING THE BLESSING FOR THE KORBAN PESACH OVER THE KORBAN CHAGIGAH RAV MORDECHAI KORNFELD WRITES:2 Rebbi Yishmael in the Mishnah states that the blessing that one recites when he eats the Korban Pesach exempts the Korban Chagigah from its blessing.3 One offers the "Chagigah of the Fourteenth" on the fourteenth of Nisan. He eats it that night, the first night of Pesach, before he eats the Korban Pesach, in order to fulfill the Mitzvah to eat the Korban Pesach "Al ha'Sova," while satiated (70a; see Insights there). Since the Chagigah is eaten before the Pesach, as the Rambam writes (Hilchos Chametz u'Matzah 8:7), how can the blessing for the Korban Pesach be valid for the Korban Chagigah? A blessing recited upon the fulfillment of a Mitzvah must be recited before the Mitzvah is fulfilled, and not afterwards (7b; see Insights there). (TZELACH) OR ZARU'A (Hilchos Keri'as Shema #25) addresses this question. He writes that even though the Korban Pesach is eaten after the Chagigah, the blessing for the Pesach still covers the Chagigah that was eaten earlier. The Or Zaru'a proves from here that a person may recite the blessing for a Mitzvah 2 https://www.dafyomi.co.il/pesachim/insites/ps-dt-121.htm 3 According to the RASHBAM, the respective blessings are "le'Echol ha'Pesach" and "le'Echol ha'Zevach." According to the RAMBAM (Hilchos Chametz u'Matzah 8:7), the blessings are "Al Achilas ha'Pesach" and "Al Achilas ha'Zevach." 4 even after he has performed the Mitzvah (in contrast to the view of the Rambam in Hilchos Ishus 3:23). KOL BO (#50) writes that the obligation to eat the Korban Pesach while satiated, "Al ha'Sova," does not require that all of the Pesach be eaten at the end of the meal. Rather, the Mitzvah to eat the Pesach "Al ha'Sova" is fulfilled when one eats merely a k'Zayis of the Pesach when he is full. (This is evident from the words of the Rambam. When the Rambam describes the order of the Seder, he writes that "one first recites the blessing [for the Korban Chagigah] and eats from the meat of the Chagigah of the Fourteenth, and then he recites the blessing [for the Korban Pesach] and eats from the meat of the Pesach" (Hilchos Chametz u'Matzah 8:7). He then writes that one continues and "eats the Se'udah, and he eats and drinks however much he wants, and at the end he eats from the meat of the Pesach at least a k'Zayis, and he may not taste anything after that" (ibid. 8:9).) Accordingly, one may eat some of the Korban Pesach first with its blessing, and then eat some of the Chagigah (covered by the blessing for the Pesach). At the end of his meal, he eats a k'Zayis of the Pesach in order to fulfill the Mitzvah of "Al ha'Sova." The TZELACH comments that according to this approach, the Mishnah refers to a person who ate the Korban Pesach before the Chagigah (which he was not supposed to do l'Chatchilah). He may eat the Chagigah after the Pesach as long as he eats a k'Zayis of the Pesach at the end. (The reason why, l'Chatchilah, one is supposed to eat the Chagigah first is because of the principle of "Tadir v'she'Eino Tadir, Tadir Kodem" -- that which is more frequent takes precedence, and not in order to enable the Pesach to be eaten "Al ha'Sova.") CHESHEK SHLOMO and HAGAHOS MAHARSHAM understand the Mishnah in an entirely different way. The Mishnah does not mean that when one eats the Pesach first with a blessing and then he eats the Chagigah, his blessing for the Pesach is valid for the Chagigah. Rather, the Mishnah refers to a case in which a person intended to eat the Chagigah first but accidentally recited the wrong blessing. Instead of the blessing for the Chagigah, he said the blessing for the Pesach. The Mishnah teaches that his blessing is valid, because the blessing for the Pesach is valid for the Chagigah. (This explanation is consistent with the text of our edition of the Mishnah, but not with the text of Rashbam's edition of the Mishnah. The Mishnah records a dispute between R’ Yishmael and R’ Akiva concerning exempting oneself from the berachah on one korban with the berachah on another. The Gemara explains how the dispute between R’ Yishmael and R’ Akiva is related to their dispute regarding whether throwing the blood of a korban is the same as pouring the blood. THE VERY LAST MISHNA IN THE MASSEKHET DEALS WITH THE VARIOUS BLESSINGS MADE WHEN EATING THE SACRIFICES AT THE SEDER DURING THE TEMPLE PERIOD. CAN THE GENERAL BERAKHA ON THE KORBAN HAGIGA BROUGHT FOR THE HOLIDAY COVER THE KORBAN PESAH, AS WELL, OR DOES EACH NEED ITS OWN BERAKHA? ACCORDING TO THE MISHNA, THIS QUESTION IS DEBATED BY RABBI YISHMAEL, WHO BELIEVES THAT ONE MAY COVER THE OTHER, AND RABBI AKIVA, WHO BELIEVES THAT, UNDER ALL CIRCUMSTANCES, EACH WILL NEED ITS OWN BERAKHA. 5 RAMBAM HIL CHAMETZ UMATZA 8:7 And afterwards, he recites the blessing, "Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments, and commanded us about eating the offering," and eats from the meat of the festival [offering] of the fourteenth first.