Pesachim

must be plunged right into the haroseth1 to counteract the kappa.2 For if you should think that it need not be sunk into it, why is the washing of the hands required?3 Surely he does not touche [the haroseth]?4 Yet perhaps I may maintain that in truth it need not be sunk [into the haroseth], the kappa dying from its smell; yet why is washing of the hands required? In case he plunges it in. R. Papa also said: A man must not keep the bitter herbs [an appreciable time] in the haroseth, because the sweetness of its ingredients [sc. the haroseth] my neutralize its bitterness, whereas the taste of bitter herbs is essential, but it is then absent. R. Hisda brought5 Rabbana ‘Ukba6 and he lectured: If he washed his hands at the first dipping- he must wash his hands at the second dipping [too]. The Rabbis discussed this before R. Papa: This was stated in general,7 for if you should think that it was stated here [in connection with Passover], why must he wash is hands twice? Surely he has [already] washed his hands once?8 Said R. Papa to them: On the contrary, it was stated here, for if you should think that it was stated in general, why two dippings?9 What then? it was stated here? Then why must he wash his hands twice: surely he has [already] washed his hands once? — I will tell you: since he is to recite the Haggadah10 and Hallel,11 he may let his thoughts wander12 and touch [something unclean]. Raba said: If he swallows ,unleavened bread, he discharges his duty;13 if he swallows bitter herbs, he does not discharge his duty.14 If he swallows unleavened bread and bitter herbs [together], he discharges his duty of unleavened bread, [but] not his duty of bitter herbs. If he wraps them in bast and swallows them, he does not discharge his duty of unleavened bread either. R. Simi b. Ashi said: unleavened bread [must be set] before each person [of the company]. bitter herbs before each person. and haroseth before each person, but we remove the table15 only from before him who recites the Haggadah. R. Huna said: All these too [are Set only] before him who recites the Haggadah.16 And the law is as R. Huna. Why do we remove the table? — The School of R. Jannai said: So that the children may perceive [the unusual proceeding] and enquire [its reasons]. Abaye was sitting before Rabbah, [when] he saw the tray taken up from before him. Said he to then: We have not yet eaten, and they have [already] come [and] removed the tray from before us! Said Rabbah to him: You have exempted us from reciting, ‘Why [is this night] different?’17 Samuel said: Bread of [‘oni]18 [means] bread over which we recite [‘onin] many words.19 It was taught likewise: ‘Bread of [‘oni]’ means bread over which we recite [‘onin] many words. Another interpretation: ‘Bread of [‘oni]’: ‘ani [poverty] is written: 20 just as a beggar generally has a piece, peculiar title of honour, higher than ‘Rabbi.’ he eats them (after dipping) even at the same meal counts as a separate act, for when he ate the first time he did not intend eating them again; hence he must wash his hands at each. discharged his duty because even then he cannot altogether avoid tasting its bitterness.