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Pesachim
Daf 121aרַבִּי שִׂמְלַאי אִיקְלַע לְפִדְיוֹן הַבֵּן. בְּעוּ מִינֵּיהּ: פְּשִׁיטָא, עַל פִּדְיוֹן הַבֵּן – ״אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל פִּדְיוֹן הַבֵּן״ – אֲבִי הַבֵּן מְבָרֵךְ. ״בָּרוּךְ שֶׁהֶחֱיָינוּ וְקִיְּימָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה״ – כֹּהֵן מְבָרֵךְ אוֹ אֲבִי הַבֵּן מְבָרֵךְ?
The Gemara discusses another case concerning the order of the blessings: Rabbi Simlai attended a redemption of the firstborn son.
כֹּהֵן מְבָרֵךְ – דְּקָמָטֵי הֲנָאָה לִידֵיהּ, אוֹ אֲבִי הַבֵּן מְבָרֵךְ – דְּקָא עָבֵיד מִצְוָה? לָא הֲוָה בִּידֵיהּ. אֲתָא שְׁאִיל בֵּיהּ מִדְרָשָׁא. אָמְרוּ לֵיהּ: אֲבִי הַבֵּן מְבָרֵךְ שְׁתַּיִם. וְהִלְכְתָא: אֲבִי הַבֵּן מְבָרֵךְ שְׁתַּיִם. הדרן עלך ערבי פסחים וסליקא לך מסכת פסחים
The Gemara explains the two sides of the dilemma. It can be suggested that the priest recites the blessing, as he benefits from the five sela he receives when the boy is redeemed. The blessing of sheheḥiyanu is generally recited by the one who receives the benefit. Or, perhaps the father of the son recites sheheḥeyanu , as he is the one who performs the mitzva. Rabbi Simlai did not have an answer readily available, and he went to ask this question in the study hall. The scholars said to him that the father of the son recites the two blessings: Over the redemption of the son and sheheḥeyanu . The Gemara concludes: And the halakha is that the father of the son recites two blessings.
SUMMARY
Despite its changing face in each generation and in disparate communities, the order of Passover night has nevertheless retained its basic structure. This structure is grounded in the words of the Torah and the early customs developed in the times of the Prophets. Its full expression, which is barely different from its current form, was delineated by the Gemara in this chapter. Even after the destruction of the Temple, when the Paschal lamb ceased to provide the central focus of the evening, the essential structure of the night remains the same. This includes the various requirements of washing one’s hands and the consumption of matza, bitter herbs, karpas, and ḥaroset. All this is in the context of a family meal, including the children, as the narrative of the Exodus is recounted. The ageless four questions and the customary answers in their traditional style form a single unit that focuses on the redemptive night in Egypt and the yearning for the future redemption. The various rabbinic enactments, customs, insights, and biblical exegeses have become a fixed part of the night’s order. Even the various tactics designed to spark the children’s interest are still employed, together with the leaning and the other expression of royal freedom, including the four cups of wine that express the hope and joy of redemption.