Clarification: It is the way of bird-hunters to place kernels of wheat in the trap ...

Conclusion: And the Gemara now Darshens "Vayenatzlu" - 'Vayenatzdu', since a 'Lamed' and a 'Daled' are commonly interchanged.

Clarification: Tosfos explanation earlier (Daf 104: DH 'Chutz') that the Pesukim are not considered a Hefsek and the B'rachah at the end is the conclusion of the first B'rachah, does not go well with Abaye's statement, because how can one recite a B'rachah before Hallel, and not conclude with a B'rachah afterwards, asks the Mahari.

Clarification: Rav establishes the Mishnah like Rebbi Yehudah, who holds that the Pesach cannot be eaten in two locations.

Support: And this is how we establish the S'tam Mishnah in perek Keitzad Tzolin (Daf 86.) 'If two groups are eating in one room, the one group turn their faces in one direction and eat, and the other group, in the opposite direction and eat, and the Shamash sits in the middle ...

Support (cont.): As a reminder.

Support (cont.): When the Shamash gets up to pour out the wine, he shuts his mouth tight until he arrives at his group. And the Gemara establishes that Mishnah like Rebbi Yehudah.

Halachah: And this ruling is confined to Pesach; But as far as Matzah is concerned, nowhere do we find that one may not eat Matzah in two locations.

Implied Question: And if it is because it is compared to the Korban Pesach ...

Answer: It is clearly not compared in this regard ...

Proof: Because if it was, one could query Rav from our Mishnah, which states 'Ein Maftirin Achar ha'Pesach Afikoman', implying that after Matzah, one may (See Maharsha)?

Proof (cont.): Nor can one answer like we answer Shmuel - that with regard to two locations, Pesach is not a bigger Chidush than Matzah.

Conclusion: One must therefore say that Rav is speaking exclusively about the Pesach.

Explanation #1: And when the Gemara says later (Daf 120:) that 'Abaye was sitting in front of Rabah, dozing', Rashi explains there that even though there was no Korban Pesach, nevertheless Matzah is compared to Pesach.

Refutation: That is not correct.

Explanation #2: The Yerushalmi in fact, establishes it with regard to a Ta'anis, in keeping with the Gemara in the first Perek of Ta'anis, which explains that one is not permitted to eat, once one has actually slept, but not if one merely dozed.

Explanation #2 (cont.): Rabah had been dozing, and Abaye now wanted to inform him that he was forbidden to eat.

Explanation #2 (concl.): Until Rabah proved from Pesach, that just as there, dozing does not have the Din of sleeping with regard to change of location, so too, was dozing not considered sleeping with regard to the next day's Ta'anis, to be forbidden to eat when one wakes up.