Pesachim 114b:9פסחים קי״ד ב:ט
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114bקי״ד ב

גמ׳ אמר ריש לקיש זאת אומרת מצות צריכות כוונה כיון דלא בעידן חיובא דמרור הוא דאכיל ליה בבורא פרי האדמה הוא דאכיל ליה ודילמא לא איכוון למרור הלכך בעי למהדר לאטבולי לשם מרור דאי סלקא דעתך מצוה לא בעיא כוונה למה לך תרי טיבולי והא טביל ליה חדא זימנא

GEMARA: Reish Lakish said: That is to say that mitzvot require intent. One who performs a mitzva must do so with the intent to fulfill his obligation. The proof of this from the mishna is that since one does not eat the lettuce at the time of his obligation to eat bitter herbs, he eats it after reciting only one blessing: Who creates fruit of the ground. And clearly the reason is that perhaps he did not intend to fulfill his obligation to eat bitter herbs, and therefore he needs to dip it again for the purpose of bitter herbs. For if it could enter your mind that mitzvot do not require intent, why do you need two dippings? But he has already dipped the lettuce once.

ממאי דילמא לעולם מצות אין צריכות כוונה ודקאמרת תרי טיבולי למה לי כי היכי דליהוי היכירא לתינוקות

The Gemara rejects this contention: From where do you know that this is the case? Perhaps I can say that actually mitzvot do not require intent. And that which you said, why do I need two dippings, perhaps the reason is so that there should be a conspicuous distinction for the children, which will cause them to inquire into the difference between this night and all others.

וכי תימא אם כן לישמעינן שאר ירקות אי אשמעינן שאר ירקות הוה אמינא היכא דאיכא שאר ירקות הוא דבעינן תרי טיבולי אבל חזרת לחודא לא בעי תרי טיבולי קמשמע לן דאפילו חזרת בעינן תרי טיבולי כי היכי דליהוי ביה היכירא לתינוקות

And if you say: If so, let the tanna teach us this halakha with regard to other vegetables as well, as there is no obvious reason that lettuce is chosen for this distinction. In response, I would say that had the mishna taught us about other vegetables, I would have said that it is only where there are other vegetables that one requires two dippings, one for the other vegetables and one for the bitter herbs; however, if one has only ḥazeret, he does not require two dippings, as one dipping is sufficient. Therefore, the mishna teaches us that even if one has just ḥazeret he requires two dippings, so that there be a conspicuous distinction for the children.

ועוד תניא אכלן דמאי יצא אכלן בלא מתכוין יצא אכלן לחצאין יצא

And furthermore, it was taught in a baraita: On Passover, if one ate vegetables of doubtfully tithed produce, i.e., he bought the vegetables from an am ha’aretz, he has fulfilled his obligation. If he ate them without the intent of the mitzva, he has fulfilled his obligation. If he ate them in halves, by eating half an olive-bulk of bitter herbs, pausing, and then eating an additional half an olive-bulk, he has fulfilled his obligation.

ובלבד שלא ישהא בין אכילה לחבירתה יותר מכדי אכילת פרס

And the Gemara adds: With regard to this last case, one who eats an olive-bulk in halves, that is the halakha, provided that he does not pause between eating the first half an olive-bulk and the other half an olive-bulk more than the time it takes to eat a half-loaf of bread. If one takes longer than this amount of time, the two parts of bitter herbs cannot combine. This baraita indicates that even if one eats the bitter herbs without intention he has fulfilled his obligation, which presents a difficulty for Reish Lakish.

תנאי היא דתניא רבי יוסי אומר אף על פי שטיבל בחזרת מצוה להביא לפניו חזרת וחרוסת ושני תבשילין

The Gemara answers: The issue of whether or not mitzvot require intent is a dispute between tanna’im, as it was taught in a baraita: Rabbi Yosei says: Although one has already dipped the ḥazeret once, it is a mitzva to bring before him ḥazeret and ḥaroset, and two cooked dishes. Apparently, he lacked intention during his first consumption of lettuce, and therefore he must be given additional lettuce with which to fulfill his obligation.

ואכתי ממאי דילמא קסבר רבי יוסי מצות אין צריכות כוונה והאי דבעינן תרי טיבולי כי היכי דתיהוי היכירא לתינוקות אם כן מאי מצוה

The Gemara asks: And still this is no conclusive proof, as from where do I know that Rabbi Yosei is of the opinion that mitzvot require intent? Perhaps Rabbi Yosei maintains that mitzvot do not require intent, and the reason that we require two dippings is so that there should be a conspicuous distinction for the children. The Gemara rejects this argument: If so, for what reason does Rabbi Yosei use the term mitzva? There is no mitzva from the Torah to provide a distinction to stimulate the curiosity of the young ones. The mitzva is to eat bitter herbs, and evidently this individual must return and eat them again because he lacked intention the first time.

מאי שני תבשילין אמר רב הונא סילקא וארוזא רבא הוה מיהדר אסילקא וארוזא הואיל ונפיק מפומיה דרב הונא

The Gemara asks: What are these two cooked foods mentioned in the mishna? Rav Huna said: Beets and rice. The Gemara relates that Rava would seek beets and rice for his meal on Passover night, since this ruling came from Rav Huna’s mouth. Although Rava realized that Rav Huna was merely citing examples and did not mean that one must eat those specific foods, he wanted to fulfill the statement of his teacher precisely.

אמר רב אשי שמע מינה דרב הונא לית דחייש להא דרבי יוחנן בן נורי דתניא רבי יוחנן בן נורי אומר אורז מין דגן הוא וחייבין על חימוצו כרת ואדם יוצא בו ידי חובתו בפסח

Rav Ashi said: Learn incidentally another halakha from this statement of Rav Huna, that there is no one who is concerned about that statement of Rabbi Yoḥanan ben Nuri. As it was taught in a baraita: Rabbi Yoḥanan ben Nuri says: Rice is a type of grain in all regards; and one is liable to receive karet for eating it in its leavened state on Passover; and one fulfills his obligation with it on Passover, if it was properly baked into matza. It can be inferred from Rav Huna’s suggestion to use cooked rice, that rice cannot become leavened.

חזקיה אמר אפילו דג וביצה שעליו רב יוסף אמר צריך שני מיני בשר אחד זכר לפסח ואחד זכר לחגיגה רבינא אמר אפילו גרמא ובישולא

Ḥizkiya said: The two cooked foods can even be fish and the egg that that was fried on it. Rav Yosef said: One requires two types of meat on Passover night, one in remembrance of the Paschal lamb and the other one in remembrance of the Festival peace-offering, which was also eaten on Passover night. Ravina said: For the two cooked foods one may use even the meat on the bone and the gravy in which it was cooked.

פשיטא היכא דאיכא שאר ירקות מברך אשאר ירקות בורא פרי האדמה ואכיל והדר מברך על אכילת מרור ואכיל

With regard to the halakha of eating vegetables, the Gemara clarifies: It is obvious that where there are other vegetables available besides bitter herbs, at the first dipping one recites over the other vegetables the blessing: Who creates fruit of the ground, and eats, with the intention of including in this blessing the bitter herbs he will eat later. And then, at the second dipping, he recites the blessing: Commanded us over eating bitter herbs, on the lettuce and eats it.

היכא דליכא אלא חסא מאי אמר רב הונא מברך מעיקרא אמרור בורא פרי האדמה ואכיל ולבסוף מברך עליה על אכילת מרור ואכיל

However, what is the halakha where there is only lettuce available? When should one recite each blessing? Rav Huna said: One initially recites the blessing: Who creates fruit of the ground, over the bitter herbs, i.e., the lettuce, and eats them. And ultimately, after the matza, one recites the blessing: Commanded us over eating bitter herbs, over the lettuce and eats it.