Clarification: If we read 'Arvei', that is fine.

Implied Question: But if we read 'Erev' ...

Answer #1: Then what the Mishnah is saying is - 'The evening on which one Shechts Pesachim'.

Answer #2: Or 'the eve of Pesach Rishon and Pesach Sheini.

Clarification: This refers even to where he has already Davened (Minchah), and the Isur is that of Matzah, as the Gemara explains.

Basis: Because if one has not yet Davened Minchah, it is forbidden even during the rest of the year, as we learned in the Mishnah in the first Perek of Shabbos (Daf 9:).

Question: What is he forbidden to eat? If it is Matzah, it is forbidden even earlier

Source: As we learned in the Yerushalmi 'If someone eats Matzah on Erev Pesach, it is as if he is intimate with this betrothed ion his father-in-law's house!'

Question (cont.): And if it is kinds of 'Targima' ('dessert'), the Gemara (on Daf 107:) permits eating kinds of dessert (such as fruit)?

Answer: The Mishnah is talking about Matzah Ashirah (made with egg and fruit-juice), since the Yerushalmi only forbids eating before the time Matzah with which one fulfill one' obligation after the time, but not Matzah Ashirah.

Conclusion: And this is what Rabeinu Tam used to do.

Question: We learned in the Gemara in 'Kol Sha'ah' (above, Daf 40.) that 'One is permitted to fill one's stomach with the doughs of Nochrim (at the Seider) provided one eats a k'Zayis of Matzah at the end' ...

Question (cont.): And here the Gemara forbids eating even whilst it is still day?

Answer: At the same meal a person tends to be careful not to eat one's fill, in order to eat Matzah to satisfaction, whereas whilst it is still day, he does not, but eats all he wants ...

Answer (cont.): Thinking that till nightfall he will work up a fresh appetite; whereas in reality, by then he will be more full, since the food 'is blessed' in his stomach.

Implied Question: And when Rava extrapolates later (on Daf 107:) that Wine brings on an appetite, since otherwise, why is one allowed to drink between the cups of wine?'

Implied Question (cont.): Even though during the same meal one is careful not to eat one's fill?

Answer #1: It is not possible to do so when it comes to drinking.

Answer #2: Alternatively, Rava's inference is from between the first and second cups, when one recites the Hagadah and Hallel, which is like a different meal.

Question #1: Why does the Tana find it necessary to add 'until nightfall'? Why is it not obvious?

Question #2: Moreover, the Gemara, which discusses the prohibition concerning Shabbasos and Yamim-Tovim, does not mention it?

Answer #1: The Ri mi'Kurbil explains that it is specifically Matzah that it is forbidden until nightfall ...

Source: As we learned in a Beraisa 'The Mitzvah of Pesach, Matzah and Maror begins at nightfall.

Reason: Because the Torah writes (in Sh'mos 12) "And they shall eat the flesh on this night" - and Matzah and Maror are compared to Pesach.

Answer #1 (cont.): Whereas the Se'udah of Shabbos and Yom-Tov one is permitted to eat whilst it is still da

Source: As we learned in Perek Tefilas ha'Shachar (B'rachos, Daf 27:) 'One may Daven the Shabbos Tefilah on Erev Shabbos and recite Kidush whilst it is still day'.

Implied Question: Rebbi Yechiel explains that when the Gemara asks why the Mishnah mentions specifically 'Arvei Pesachim', it cannot answer 'Because it wants to conclude 'ad she'Techshach'.

Answer: Because it has already taught us this in 'Eizehu Mekoman' (Zevachim, Daf 56:), where the Mishnah states that 'The Pesach can only be eaten by night'.

Conclusion: In which case here, it repeats it briefly.

Answer #2: Rebbi Yehudah answers that, even if Shabbos and Yom-Tov too, required 'ad she'Techshach', it would still need to mention it here, to teach us that even though the Pesach is Shechted in the day, it cannot be eaten in the day (like other Korbanos are).

Support: And so it says in a Beraisa the Yerushalmi at the beginning of this Perek 'Erev Shabbos from Minchah and onwards, one may not eat anything until it gets dark'.

Explanation #1: Since we would otherwise have thought that the leaning of a poor man is not considered leaning, seeing as he does not have anything on which to lean, in which case his leaning is not the way that one normally leans.

Explanation #2: Others explain that it refers to the previous statement 'until nightfall' - and it is coming to teach us that even a poor man who has not eaten for days on end, is forbidden to eat until nightfall.

Clarification: The Rashbam explains that it refers to the Gana'ei Tzedakah.

Text: And he has the text 'Lo Yifch'su lo' (without a 'Vav).

Proof: And this is correct, since it does not say 'Lo Yifchos', in the singular.

Refuted Explanation: Nor can one say that 'Yifch'su' (in the plural) refers to the four cups ...

Refutation: Because if so, the Mishnah ought to have said 'four cups', without the 'Mem' in front.

Clarification: And when the Tana says 'even from the Tamchuy', he means that he (the poor man) should not refrain from taking from accepting if need be, in order to fulfill the Mitzvah of four cups.

Chidush: Regarding the four cups, The Rashbam explains that they correspond to the four expressions of redemption.

Support: And so it says in the Yerushalmi.

Explanation #1: The Lashon implies slightly that one does not give a cup of wine to one's children and to the members of one's household, only to oneself, and that he is Motzi them all with his cup.

Support: This is in fact logical, because why should the four cups be any different than Kidush all the year round, when one person is Motzi everybody.

Refutation: It may well be however that by Kidush everybody had their own cup, as it implies later (on Daf 106.) in the case where 'he saw that old man bending over and drinking'.

Counter-Proof #1: But in Perek ba'Kol Me'arvin (Eruvin, Daf 40:) with regard to 'Shehecheyanu', it is slightly implied that each person did not have his own cup.

Counter-Proof #2: Furthermore, the Gemara says (later on Daf 108:) that if one passes the cup to one's children and members of one's household to drink, one is nevertheless Yotzei, provided one drinks the majority of the cup oneself, implying that that they are Yotzei with merely hearing the B'rachah, since one is reqauired to drink the majority of the cup.

Counter-Proof#3: Moreover, it implies that Leachtchilah one does not generally give them to drink.

Refutation #1: One can however, refute the proof and establish where each one has his own cup.

Refutation #2: Alternatively, it is speaking with regard to little children and members of his household who have not reached the age of Chinuch, excluding his wife.

Explanation #2: The Gemara however, implies that each person requires his own cup - since the Beraisa says (there) 'Everyone is Chayav to have four cups, including women and children. Rebbi Yehudah says "What is the point of giving children wine?"

Explanation (cont.): This implies that according to the Tana Kama, even the children do need their own cup!

Refutation: It is possible however, to refute this proof and to explain that they are Chayav to hear the B'rachah over the four cups because of Chinuch.

Halachah: One should be stringent and require four cups to each participant.

Conclusion: If indeed one is stringent, then one should take care that the cups should not be 'Pagum' (spoiled), since the Gemara says (later, Daf 105:) that 'If one tasted it, one has spoilt it'.

Question: Why does the Gemara not answer that the Tana is talking about Pesach, as it does in Perek Kol Sha'ah (above, Daf 37.) in connection with 'thick bread'?

Answer #1: Because the Tana is talking about Pesach is no reason to leave Erev Shabbasos, which occurs every week and is therefore more common.

Answer #2: Alternatively, here, where it is possible to err, and to conclude that it mentions Erev Pesach on account of the Chiyuv of Matzah, it should not have mentioned 'Erev Pesach'.

Precedent: And similarly, at the beginning of 'Makom she'Nahagu' (above, Daf 50:) it is possible to err and to conclude that Davka on Erev Pesach it is forbidden to do Melachah on account of the Korban.

Clarification: The Gemara currently thinks that this is La'v Davka, and that the same applies to close to Minchah?