(Devarim 16:3) "You shall not eat upon it chametz": R. Yehudah says: Whence is it derived that if one eats chametz (on Pesach eve) from the sixth hour on he transgresses a negative commandment? From "You shall not eat upon it (i.e., from the time of the sacrifice of the Paschal offering, [from the sixth hour on]) chametz."
R. Shimon said: Is this so? (i.e., Is this the derivation?) Is it not written "You shall not eat upon it chametz" — "seven days shall you eat upon it matzoth"? Whoever is subsumed in "eat matzoh" is subsumed in "You shall not eat chametz" and whoever is not subsumed in "eat matzoh" is not subsumed in "You shall not eat chametz."
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לֶחֶם עֹנִי, פְּרָט לְחָלוּט וְלַאֲשִׁישָׁה.
"the bread of affliction": to exclude chalut (a paste stirred in hot water) and pan-cakes.
I might think that one could fulfill his obligation (of "bread of affliction") only with flour of the second course; it is, therefore, written "You shall eat matzoth upon it" — even the (extra fine) matzoh of King Solomon. If so, why is it written "bread of affliction"? To exclude chalut and pan-cakes.
"For in haste did you leave the land of Egypt.": I might think the haste of both Israel and Egypt. It is, therefore, written (Shemoth 11:7) "And against all the children of Israel a dog shall not sharpen its tongue" — Say, then, it was only Egypt that was in haste.
"so that you remember the days of your leaving the land of Egypt": This is as R. Elazar b. Azaryah said: I am like one who is seventy years old, and I did not merit reciting the exodus from Egypt at night (in the blessing after the Shema) until Ben Zoma expounded "so that you remember your leaving the land of Egypt all the days of your life." "the days of your life" — the days; "all the days of your life" — the nights. The sages say: "the days of your life" — this world; "all the days of your life" — including the days of the Messiah.
(דברים טז ג) לֹא תֹאכַל עָלָיו חָמֵץ, רַבִּי יְהוּדָה אוֹמֵר: מִנַּיִן לָאוֹכֵל חָמֵץ מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה, שֶׁעוֹבֵר בְּלֹא תַעֲשֶׂה? תַּלְמוּד לוֹמַר: לֹא תֹאכַל עָלָיו חָמֵץ.
(Devarim 16:3) "You shall not eat upon it chametz": R. Yehudah says: Whence is it derived that if one eats chametz (on Pesach eve) from the sixth hour on he transgresses a negative commandment? From "You shall not eat upon it (i.e., from the time of the sacrifice of the Paschal offering, [from the sixth hour on]) chametz."
אָמַר רַבִּי שִׁמְעוֹן: יָכוֹל כֵּן הוּא הַדָּבָר? תַּלְמוּד לוֹמַר: לֹא תֹאכַל עָלָיו חָמֵץ, שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת – אֶת שֶׁהוּא בְּקוּם אֱכֹל מַצָּה – הֲרֵי הוּא בְּבַל תֹּאכַל חָמֵץ, אֶת שֶׁאֵינוֹ בְּקוּם אֱכֹל מַצָּה – אֵינוֹ בְּבַל תֹּאכַל חָמֵץ.
R. Shimon said: Is this so? (i.e., Is this the derivation?) Is it not written "You shall not eat upon it chametz" — "seven days shall you eat upon it matzoth"? Whoever is subsumed in "eat matzoh" is subsumed in "You shall not eat chametz" and whoever is not subsumed in "eat matzoh" is not subsumed in "You shall not eat chametz."
לֶחֶם עֹנִי, פְּרָט לְחָלוּט וְלַאֲשִׁישָׁה.
"the bread of affliction": to exclude chalut (a paste stirred in hot water) and pan-cakes.
יָכוֹל לֹא יְהֵא אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּפַת הַדְרָאָה? תַּלְמוּד לוֹמַר: מַצּוֹת, אֲפִלּוּ כְּמַצָּה שֶׁל שְׁלֹמֹה. אִם כֵּן לָמָּה נֶאֱמַר לֶחֶם עֹנִי? פְּרָט לְחָלוּט וַאֲשִׁישָׁה.
I might think that one could fulfill his obligation (of "bread of affliction") only with flour of the second course; it is, therefore, written "You shall eat matzoth upon it" — even the (extra fine) matzoh of King Solomon. If so, why is it written "bread of affliction"? To exclude chalut and pan-cakes.
רַבִּי שִׁמְעוֹן אוֹמֵר: לָמָּה נִקְרָא לֶחֶם עֹנִי? אֶלָּא עַל שֵׁם עִנּוּי שֶׁנִּתְעַנּוּ בְּמִצְרַיִם.
R. Shimon says: Why is it called "bread of affliction"? Because of the affliction that they suffered in Egypt.
כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם, יָכוֹל חִפָּזוֹן לְיִשְׂרָאֵל וּלְמִצְרַיִם? תַּלְמוּד לוֹמַר (שמות יא ז): ״וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ״. אֱמֹר מֵעַתָּה: לְמִצְרַיִם הָיָה חִפָּזוֹן, וְלֹא הָיָה חִפָּזוֹן לְיִשְׂרָאֵל.
"For in haste did you leave the land of Egypt.": I might think the haste of both Israel and Egypt. It is, therefore, written (Shemoth 11:7) "And against all the children of Israel a dog shall not sharpen its tongue" — Say, then, it was only Egypt that was in haste.
לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם, זוֹ הִיא שֶׁאָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: הֲרֵינִי כְּבֶן שִׁבְעִים שָׁנָה, וְלֹא זָכִיתִי שֶׁתֵּאָמֵר יְצִיאַת מִצְרַיִם בַּלֵּילוֹת עַד שֶׁדְּרָשָׁהּ בֶּן זוֹמָא, שֶׁנֶּאֱמַר: לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ, יְמֵי חַיֶּיךָ – הַיָּמִים, כֹּל יְמֵי חַיֶּיךָ – הַלֵּילוֹת. וַחֲכָמִים אוֹמְרִים: יְמֵי חַיֶּיךָ – הָעוֹלָם הַזֶּה, כֹּל יְמֵי חַיֶּיךָ – לְהָבִיא אֶת יְמוֹת הַמָּשִׁיחַ.
"so that you remember the days of your leaving the land of Egypt": This is as R. Elazar b. Azaryah said: I am like one who is seventy years old, and I did not merit reciting the exodus from Egypt at night (in the blessing after the Shema) until Ben Zoma expounded "so that you remember your leaving the land of Egypt all the days of your life." "the days of your life" — the days; "all the days of your life" — the nights. The sages say: "the days of your life" — this world; "all the days of your life" — including the days of the Messiah.