Rif Pesachim 25a {Pesachim 114b continues ... 115b}

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25a

{Pesachim 114b continues}
and the cooked one as a remembrance for the korban Chagiga.

Ravina said: even a bone and its broth.

It is obvious that where there are other vegetables he blesses Borei Peri haAdama at the beginning {over the other vegetables} and when he reaches the lettuce, he blesses al Achilat Maror and eats.
However, when there are no other vegetables present, what should he bless?
Rav Huna said: He blesses Borei Peri haAdama in the beginning upon the Maror {=lettuce}, and when he reaches the lettuce, he blesses al achilat Maror and eats {again}.

{Pesachim 115a}
Rav Chisda said to him: After he fills his belly from it, he goes back and blesses upon it {al achilat Maror}?
Rather, Rav Chisda said: He blesses at the start upon it borei peri haAdama and al achilat Maror, and eats, and afterwards {when he reaches the point of eating Maror in the Seder} he eats it without a blessing.
And the halacha is like Rav Chisda.

And why does he dip twice? So that the children will see and ask.

Rav Acha the son of Rava would go after other vegetables in order to remove himself from the dispute.

Ravina cited Rav {possibly Mesharshia} the son of Rav Chanan {or gemara: Rav Natan}: so did Hillel {the Amora} say on the authority of tradition: One should not make a sandwich of matza and maror {nowadays} together and eat them. Because we hold that matza nowadays is Biblical while maror is Rabbinic, and the Rabbinic maror with come and nullify the Biblical matza. And even according to the one who says that precepts do not nullify one another, this applies to Biblical with Biblical or Rabbinic with Rabbinic, but Biblical and Rabbinic, the Rabbinic will come and nullify the Biblical.

They learnt {in a brayta}: They said about Hillel {the Tanna} that he would wrap them together and eat them, because it is stated {Bemidbar 9:11}:

יא בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם, בֵּין הָעַרְבַּיִם--יַעֲשׂוּ אֹתוֹ: עַל-מַצּוֹת וּמְרֹרִים, יֹאכְלֻהוּ.

11 in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;

Rabbi Yochanan said: His colleagues argue upon Hillel, for it states in a brayta:
Perhaps one would not be able to fulfill his obligation unless he wrapped them together and ate them just as Hillel ate them? Thus it teaches us {Bemidbar 9:11}:

יא בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם, בֵּין הָעַרְבַּיִם--יַעֲשׂוּ אֹתוֹ: עַל-מַצּוֹת וּמְרֹרִים, יֹאכְלֻהוּ.

11 in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;

{perhaps from the singular יֹאכְלֻהוּ or perhaps from מַצּוֹת וּמְרֹרִים. Or perhaps from the pasuk in Shemot 12 instead. See commentaries for more info on this derasha.}
Thus, even this by itself and that by itself.
And now that the halacha is not stated like Hillel nor like the Sages, and we need to do a remembrance to the Temple and we also require to eat each and every one alone, such that the Rabbinic maror does not come and nullify the Biblical matza, he blesses upon the matza alone and eats, and blesses upon the maror alone and eats, and afterwards wraps matza and maror and eats them without a blessing, as a remembrance to the Temple, like Hillel.

Rabbi Eleazar cited Rabbi Hoshaya: anything dipped in liquids requires washing of hands.
{Pesachim 115b}
Rav Papa said: One should not leave the maror in the charoset for a long time, lest its sweetness enter it and nullify its bitterness, and we require the taste of maror and it would not be present.

Rav Chisda brought Rabbana Ukva and he lectured: even if he washed his hands for the first dipping, he needs to wash his hands for the second dipping.
Why? He already washed them the second time? Since he needs to say the haggada and hallel, perhaps his mind was diverted and he touched