Pesachim 116 a, b

A huge of our Pesach traditions are founded on the teachings of today's daf.

We begin with a discussion of charoset: what it represents and how it should be made.  Charoset should be thick like the mortar that Jews used to build as slaves, and it might contain spices like cinnamon and ginger to symbolize the hay that Jews were made to lift as slaves.  It should contain apples, which Abaye tells us represents the apple referenced in the Song of Songs - which symbolizes the Jews leaving Egypt.  A stretch, certainly, but interesting.  The rabbis debate about whether or not it is a mitzvah to put charoset on the table.

Why would we eat charoset if it is not a mitzvah? As introduced in yesterday's daf, the liquidity of charoset is said to kill the 'poison', which might be some sort of insect or bacteria -- or evil spirit that remains on the hands - in the vegetables that will be dipped.  We learn about what neutralizes poison:
bitter herbs - charoset
lettuce - eat a radish
radish - eat leeks
leeks and all vegetables - hot water

An incantation helps, too.  We can say, "Poison, poison, I remember you, and your seven daughters and your eight daughters-in-law."  Not surprisingly, it is the power of lots of younger women who hold the damaging, negative power in this case.

We learn about the four questions, said by the son when the father pours the second of four glasses of wine.  The mishna states clearly which questions are asked in which order and why.  The rabbis wish to ensure that the children are engaged and active participants at the seder.  They are concerned that children are asking questions appropriate to their age and intellectual development.  THis suggests that rabbis were aware of developmental differences; they did not expect every child to be a Torah scholar in the making.

Rav Nachman speaks to his servant, who is named as Duru in the Talmud.  "When a slave is freed and his master gives him gold and silver, what should the slave say to him?" Daru says, "He must thank and praise him." Rav Nachman explains that if this is the case, Daru has exempted  us from reciting the question, "Why is this night different...", for Daru had already explained the essence of the entire seder.  Rav Nachman immediately began to recite the answer, "We were slaves...".

I am curious whether Daru is mentioned elsewhere in the Talmud. To name a servant is unusual, and to use the servant's words as our guide is exceptional.  I wonder about Rav Nachman's behaviour in general and about other instances where the rabbis interrupted their exclusive rights to all power structures.

Amud b begins with the very familiar instructions on the three things that must be included in the seder evening: an explanation of matzah, maror, and the Paschal lamb.  These explanations are followed by the obligation to say and teach Exodus 13:8, "because this is what the Lord did for me [and not for my ancestors], when I came out of Egypt".  Part of the text of the Haggadah is described next, where we are to "thank, praise, glorify, extole, exault, honour, bless, revere and Laud the One who performed miracles for our forefathers and for us... He took us out from slavery to freedom, from sorry to joy, from darkness to light, from mourning to a Festival, and from slavery to redemption.  And we say Halleluya", followed by hallel.

The rabbis discuss why hallel is separated into two parts and when we should stop reciting hallel.  A note suggests that we split up hallel to allow the children to eat rather than to fall asleep during the first portion of the seder.  Again, the recognition of the needs of children and the desire to engage them is apparent.

The rabbis discuss a difference between the roasted shankbone and the other symbolic foods on the table.  Why do we not raise the meat as we raise the other foods?  The rabbis agree that we would not want the meat of the seder to be confused with the roasted meat of the Pesach offering, which was raised at Pesach when the Temple was standing.

The final conversation in today's daf regards whether or not a person who is blind is obligated to recite the Haggadah.  The rabbis use different proof texts to argue their points.  I found it difficult to follow these arguments; it would seem that the reason for excluding a blind person from the mitzvah has something to do with not being able to 'point' at someone or something.  Again, this point was not lear to me.

Today's daf was great fun to learn as its words were incredibly familiar.  The careful and sensitive decisions of the rabbis regarding the importance of the seder is easy to find.  We have created our own family Haggadah based on many different versions of the text.  I am thinking that today's daf would be put to very good use as a photocopied resource at the seder.