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Today's Daf Yomi

March 5, 2021 | 讻状讗 讘讗讚专 转砖驻状讗

Masechet Pesachim is sponsored by Sivya Twersky in honor of her daughter, Shoshana Baker, her grandson's upcoming Bar Mitzvah ,and in memory of her father, Harav Pesach Zachariah Halevi ben Reuven and Leah Z'late Z'L. He lived Torah and emunah by example to congregational and biological families. His yahrzeit falls within this masechet.

This month's shiurim are sponsored by Terri Krivosha in memory of her father Nahum Mayar ben Dovid Baer. Judge Norman Krivosha was a remarkable individual who, in the words of Mary Oliver, did far more than "simply visit this world". Yehi Zichro Baruch.

  • This month's learning聽is sponsored by Leah Goldford in loving memory of聽her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat聽Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

Pesachim 104

Today’s Daf is sponsored by Orah F. Zipper in memory of her late husband, Stuart, Simcha haKohen ben Avraham. And by Ellen Golub and Steve Sass in memory of Ellen’s father, Leo Golub – 讗专讬讛 诇讬讬讘 讘谉 讗诇讬讛讜 讜诪讗住讬 on his seventh yahrzeit .”He was a native Yiddish speaker who loved the Jewish people and, despite a streak of atheism, insisted that his only daughter have an excellent Jewish education. He devoted his life to building a curious, creative, and loving Jewish family and is remembered joyfully by seven grandchildren and eight great-grandchildren. Yehi zichrono livracha.”

What is the havdala blessing made up of? How many phrases of 鈥渟eparation鈥? What is the range of possibilities? Does one need to repeat ideas that are found in the words of the final part of the blessing at the beginning of the blessing or before the final blessing? The language in the phrases of 鈥渟eparations鈥 in the havdala blessing should come from verses in the Torah where the word 鈥lehavdil鈥, to separate, is used. The gemara suggests various possible endings for the blessing 鈥 “who organized the creations” “who created the world” 鈥渨ho sanctifies the Jewish people鈥 鈥渙ne who separates between the sacred and the profane鈥 and also one that combines two of them. When Ulla came to Pumbedita, Rav Yehuda wanted to see what Ulla said during havdala so he sent his son with a basket of fruits to “spy”. However, his son didn鈥檛 want to go and sent Abaye instead. Ulla only said simply the blessing 鈥渙ne who separates between the sacred and the profane.” The gemara questioned why he did not have a longer version as per the stipulations for blessings as stipulated in a braita.

讜讛讗 诪专 诇讗 转诇转讗 讗诪专 讜诇讗 砖讘注 讗诪专 讗诪专 诇讬讛 讗讬讘专讗 讘讬谉 讬讜诐 讛砖讘讬注讬 诇砖砖转 讬诪讬 讛诪注砖讛 诪注讬谉 讞转讬诪讛 讛讬讗 讜讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讛诪讘讚讬诇 爪专讬讱 砖讬讗诪专 诪注讬谉 讞转讬诪讛 住诪讜讱 诇讞转讬诪转讜 讜驻讜诪讘讚讬转讗讬 讗诪专讬 诪注讬谉 驻转讬讞转谉 住诪讜讱 诇讞转讬诪转谉


But the Master did not say three distinctions, nor did he say seven, as he actually mentioned four distinctions. He said to him: In truth, that is inaccurate, as the distinction between the seventh day and the six days of work is not considered a separate statement of distinction. Rather, this distinction is mentioned because it is similar to the conclusion of the blessing, and Rav Yehuda said that Shmuel said: One who recites havdala must say an expression that is similar to the conclusion near the conclusion of the blessing, to emphasize the connection between the blessing and its conclusion. And the scholars of Pumbedita say that one must say a phrase similar to the beginnings of blessings near their conclusions.


诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 讗讞专 讛砖讘转 讚讞转诪讬谞谉 讘讬谉 拽讜讚砖 诇拽讜讚砖


With regard to the previously cited dispute, the Gemara asks: What is the practical difference between them? Since the beginning and end of a blessing generally address the same topic, what is the difference between these two opinions? The Gemara responds: The practical difference between them is in the case of a Festival that occurs after Shabbat, as one concludes this havdala with the phrase: Who separates between sacred and sacred.


诪讗谉 讚讗诪专 诪注讬谉 驻转讬讞转谉 住诪讜讱 诇讞转讬诪转谉 诇讗 讘注讬 诇诪讬诪专 讘讬谉 拽讚讜砖转 砖讘转 诇拽讚讜砖转 讬讜诐 讟讜讘 讛讘讚诇转 讜诪讗谉 讚讗诪专 诪注讬谉 讞转讬诪转谉 住诪讜讱 诇讞转讬诪转谉 讘注讬 诇诪讬诪专 讘讬谉 拽讚讜砖转 砖讘转 诇拽讚讜砖转 讬讜诐 讟讜讘 讛讘讚诇转


The one who said that one must mention an expression similar to the beginnings of blessings near their conclusions would say that one is not required to say: Between the sanctity of Shabbat and the sanctity of the Festival You have distinguished, before concluding the blessing, as the beginning of the blessing refers simply to the sacred and the profane. And according to the one who said that one must say a phrase similar to the conclusions of blessings near their conclusions, one is required to say: Between the sanctity of Shabbat and the sanctity of the Festival You have distinguished.


讙讜驻讗 讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讛驻讜讞转 诇讗 讬驻讞讜转 诪砖诇砖 讜讛诪讜住讬祝 诇讗 讬讜住讬祝 注诇 砖讘注


The Gemara returns to the aforementioned matter itself. Rabbi Elazar said that Rabbi Oshaya said: One who decreases the number of distinctions mentioned in havdala should not decrease their number to less than three, and one who increases their number should not increase them to more than seven.


诪讬转讬讘讬 讗讜诪专 讛讘讚诇讜转 讘诪讜爪讗讬 砖讘转讜转 讜讘诪讜爪讗讬 讬诪讬诐 讟讜讘讬诐 讜讘诪讜爪讗讬 讬讜诐 讛讻驻讜专讬诐 讜讘诪讜爪讗讬 砖讘转 诇讬讜诐 讟讜讘 讜讘诪讜爪讗讬 讬讜诐 讟讜讘 诇讞讜诇讜 砖诇 诪讜注讚 讗讘诇 诇讗 讘诪讜爪讗讬 讬讜诐 讟讜讘 诇砖讘转 讛专讙讬诇 讗讜诪专 讛专讘讛 讜砖讗讬谞讜 专讙讬诇 讗讜诪专 讗讞转


The Gemara raises an objection from the Tosefta: One says statements of distinctions at the conclusion of Shabbat, and at the conclusion of Festivals, and at the conclusion of Yom Kippur, and at the conclusion of Shabbat that leads into a Festival, and at the conclusion of a Festival that leads into the intermediate days of a Festival. However, one does not mention distinctions at the conclusion of a Festival that leads into Shabbat, as the sanctity of Shabbat is greater than that of a Festival. One who is accustomed to reciting distinctions may recite many distinctions, and one who is not accustomed to doing so recites only one distinction. This ruling implies that there is no absolute requirement to mention more than one distinction.


转谞讗讬 讛讬讗 讚讗诪专 专讘讬 讬讜讞谞谉 讘谞谉 砖诇 拽讚讜砖讬诐 讗讜诪专 讗讞转 讜谞讛讙讜 讛注诐 诇讜诪专 砖诇砖 诪讗谉 谞讬讛讜 讘谞谉 砖诇 拽讚讜砖讬诐 专讘讬 诪谞讞诐 讘专 住讬诪讗讬 讜讗诪讗讬 拽专讜 诇讬讛 讘谞谉 砖诇 拽讚讜砖讬诐 讚诇讗 讗讬住转讻诇 讘爪讜专转讗 讚讝讜讝讗 砖诇讞 诇讬讛 专讘 砖诪讜讗诇 讘专 讗讬讚讬 讞谞谞讬讗 讗讞讬 讗讜诪专 讗讞转 讜诇讬转 讛诇讻转讗 讻讜讜转讬讛


The Gemara answers: It is a dispute between tanna鈥檌m, as Rabbi Yo岣nan said: The son of sacred ones recites only one distinction, but the people were accustomed to recite three distinctions. The Gemara asks: Who is this person called the son of sacred ones? The Gemara answers: Rabbi Mena岣m bar Simai. And why did they call him the son of sacred ones? Because he would not look at the forms on coins, which were occasionally idolatrous symbols or some other prohibited image. The Gemara relates that Rav Shmuel bar Idi sent Rabbi Mena岣m bar Simai the following message: My brother 岣nanya says that one should mention only one distinction. However, the Gemara concludes: And the halakha is not in accordance with that opinion.


讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讛诪讘讚讬诇 爪专讬讱 砖讬讗诪专 诪注讬谉 讛讘讚诇讜转 讛讗诪讜专讜转 讘转讜专讛 诪讬转讬讘讬 住讚专 讛讘讚诇讜转 讛讬讗讱 讗讜诪专 讛诪讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 讘讬谉 讗讜专 诇讞讜砖讱 讘讬谉 讬砖专讗诇 诇注诪讬诐 讜讘讬谉 讬讜诐 讛砖讘讬注讬 诇砖砖转 讬诪讬 讛诪注砖讛 讘讬谉 讟诪讗 诇讟讛讜专 讘讬谉 讛讬诐 诇讞专讘讛 讘讬谉 诪讬诐 讛注诇讬讜谞讬诐 诇诪讬诐 讛转讞转讜谞讬诐 讘讬谉 讻讛谞讬诐 诇诇讜讬诐 讜讬砖专讗诇讬诐


Rabbi Yehoshua ben Levi said: One who recites havdala must say distinctions similar to the distinctions stated explicitly in the Torah. One should not add other distinctions. The Gemara raises an objection from a baraita: How should one say the order of the distinctions in havdala? One recites: Who distinguishes between sacred and profane: Between light and darkness; between Israel and the nations; and between the seventh day and the six days of work; between the ritually impure and the ritually pure; between the sea and the dry land; between the upper waters above the firmament and the lower waters below the firmament; and between priests, Levites, and Israelites. This is an extended version of havdala, which includes references to seven distinctions.


讜讞讜转诐 讘住讚专 讘专讗砖讬转 讜讗讞专讬诐 讗讜诪专讬诐 讘讬讜爪专 讘专讗砖讬转 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 讞讜转诐 诪拽讚砖 讬砖专讗诇 讜讗诐 讗讬转讗 讛讗 讘讬谉 讛讬诐 诇讞专讘讛 诇讗 讻转讬讘讗 讘讬讛 讛讘讚诇讛 住诪讬 诪讻讗谉 讘讬谉 讛讬诐 诇讞专讘讛


The baraita continues: And one concludes the blessing with the order of Creation: Blessed is He Who arranges the order of Creation, or: Who orders Creation. And others say that one concludes with: Who fashions Creation. Rabbi Yosei, son of Rabbi Yehuda, says that one concludes with the phrase: Who sanctifies Israel. The Gemara explains its objection: And if what Rabbi Yehoshua ben Levi said is so, the distinction between the sea and the dry land should not be mentioned, as the term distinction is not written with regard to this issue. The Gemara answers: Remove from here the distinction between the sea and the dry land.


讗讬 讛讻讬 讘讬谉 讬讜诐 讛砖讘讬注讬 诇砖砖转 讬诪讬 讛诪注砖讛 谞诪讬 诪注讬谉 讞转讬诪讛 讛讜讗 讘爪专 讞讚讗 讜诇讬讻讗 砖讘注


The Gemara asks: If so, the distinction between the seventh day and the six days of work should also not be counted in the tally of the distinctions, as it is mentioned only to repeat something similar to the conclusion. Consequently, this text of havdala lacks one more distinction, and this means that there are not seven distinctions in total.


讗诪专讬 讻讛谞讬诐 诇讜讬诐 讜讬砖专讗诇讬诐 转专讬 诪讬诇讬 谞讬谞讛讜 讘讬谉 诇讜讬诐 诇讬砖专讗诇讬诐 讚讻转讬讘 讘注转 讛讛讬讗 讛讘讚讬诇 讛壮 讗转 砖讘讟 讛诇讜讬 讘讬谉 讛讻讛谞讬诐 诇诇讜讬诐 讚讻转讬讘 讘谞讬 注诪专诐 讗讛专谉 讜诪砖讛 讜讬讘讚诇 讗讛专谉 诇讛拽讚讬砖讜 拽讚砖 拽讚砖讬诐


They say in answer to this question: The distinction between priests, Levites, and Israelites is two matters, i.e., it counts as two separate distinctions. One distinction is between Levites and Israelites, as it is written: 鈥淎t that time the Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord鈥 (Deuteronomy 10:8). A further distinction is that between the priests and the Levites, as it is written: 鈥淭he sons of Amram: Aaron and Moses; and Aaron was separated, that he should be sanctified as most holy, he and his sons forever鈥 (I Chronicles 23:13).


诪讞转诐 诪讗讬 讞转讬诐 专讘 讗诪专 诪拽讚砖 讬砖专讗诇 讜砖诪讜讗诇 讗诪专 讛诪讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 诇讬讬讟 注诇讛 讗讘讬讬 讜讗讬转讬诪讗 专讘 讬讜住祝 讗讛讗 讚专讘


The Gemara asks: What formula should be used to conclude the blessing of havdala? Rav said the blessing should conclude with the phrase: Who sanctifies Israel. And Shmuel said the concluding phrase is: Who distinguishes between sacred and profane. The Gemara adds that Abaye, and some say it was Rav Yosef, cursed it, i.e., he would become angry at one who concluded the blessing in accordance with that opinion of Rav.


转谞讗 诪砖诪讬讛 讚专讘讬 讬讛讜砖注 讘谉 讞谞谞讬讗 讻诇 讛讞讜转诐 诪拽讚砖 讬砖专讗诇 讜讛诪讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 诪讗专讬讻讬谉 诇讜 讬诪讬讜 讜砖谞讜转讬讜


It was taught in the name of Rabbi Yehoshua ben 岣nanya: Anyone who concludes the havdala blessing with the combined formula: Who sanctifies Israel and distinguishes between sacred and profane, God will lengthen his days and years.


讜诇讬转 讛诇讻转讗 讻讜讜转讬讛


However, the Gemara states: And the halakha is not in accordance with that opinion. Instead, the halakha is in accordance with the opinion of Shmuel.


注讜诇讗 讗讬拽诇注 诇驻讜诪讘讚讬转讗 讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘 讬爪讞拽 讘专讬讛 讝讬诇 讗诪讟讬 诇讬讛 讻诇讻诇讛 讚驻讬专讬 讜讞讝讬 讛讬讻讬 讗讘讚讬诇 诇讗 讗讝诇 砖讚专 诇讬讛 诇讗讘讬讬 讻讬 讗转讗 讗讘讬讬 讗诪专 诇讬讛 讛讬讻讬 讗诪专 讗诪专 诇讬讛 讘专讜讱 讛诪讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 讗诪专 讜转讜 诇讗


The Gemara relates: Ulla happened to come to Pumbedita. Rav Yehuda said to his son, Rav Yitz岣k: Go and bring him a basket of fruit as a gift, and while you are there, observe how he recites havdala. Rav Yitz岣k himself did not go. In his place, he sent to him Abaye, who was a young student at the time. When Abaye came back, Rav Yitz岣k said to him: How did Ulla recite the blessing of havdala? Abaye said to him that Ulla said: Blessed is He Who distinguishes between sacred and profane, but he did not say anything further.


讗转讗 诇拽诪讬讛 讚讗讘讜讛 讗诪专 诇讬讛 讛讬讻讬 讗诪专 讗诪专 诇讬讛 讗谞讗 诇讗 讗讝诇讬 讗谞讗 砖讚专讬转讬讛 诇讗讘讬讬 讜讗诪专 诇讬 讛诪讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 讗诪专 诇讬讛 专讘专讘谞讜转讬讛 讚诪专 讜住专专讜转讬讛 讚诪专 讙专诪讗 诇讬讛 诇诪专 讚诇讗 转讬诪讗 砖诪注转讬讛 诪驻讜诪讬讛


Rav Yitz岣k came before his father, Rav Yehuda, who said to him: How did Ulla recite havdala? He said to him: I myself did not go. Instead, I sent Abaye, who said to me that Ulla recited: Who distinguishes between sacred and profane. Rav Yehuda grew angry and said to him: The Master鈥檚 haughtiness and the Master鈥檚 pride caused the Master to act in a way that ensured that the halakha will not be said in his name. In other words, had you gone yourself, this halakha would have been attributed to you, but due to your haughtiness and pride, it will be transmitted in the name of Abaye.


诪讬转讬讘讬 讻诇 讛讘专讻讜转 讻讜诇谉 驻讜转讞 讘讘专讜讱 讜讞讜转诐 讘讛谉 讘讘专讜讱 讞讜抓 诪讘专讻转 诪爪讜转 讜讘专讻转 讛驻讬专讜转 讜讘专讻讛 讛住诪讜讻讛 诇讞讘讬专转讛 讜讘专讻讛 讗讞专讜谞讛 砖讘拽专讬转 砖诪注


The Gemara raises an objection to Ulla鈥檚 practice from a baraita: With regard to all blessings, one begins their recitation with: Blessed, and concludes reciting them with: Blessed, except for blessings over mitzvot, blessings over fruit, a blessing that is juxtaposed to another blessing in the order of prayer, e.g., during the Amida prayer, and the final blessing after Shema.


砖讬砖 诪讛谉 驻讜转讞 (讘讛谉) 讘讘专讜讱 讜讗讬谉 讞讜转诐 讘讘专讜讱 讜讬砖 诪讛谉 砖讞讜转诐 讘讘专讜讱 讜讗讬谉 驻讜转讞 讘讘专讜讱 讜讛讟讜讘 讜讛诪讟讬讘 驻讜转讞 讘讘专讜讱 讜讗讬谞讜 讞讜转诐 讘讘专讜讱


The baraita elaborates: These blessings are different, as some of them begin with: Blessed, and do not conclude with: Blessed, e.g., blessings over mitzvot and before eating, and some of them conclude with: Blessed, and do not begin with: Blessed, such as a blessing that is juxtaposed to another blessing. And the blessing: He Who is good and does good, is exceptional, as it is a blessing that is juxtaposed to another blessing, and yet it begins with: Blessed, and does not conclude with: Blessed.

Masechet Pesachim is sponsored by Sivya Twersky in honor of her daughter, Shoshana Baker, her grandson's upcoming Bar Mitzvah ,and in memory of her father, Harav Pesach Zachariah Halevi ben Reuven and Leah Z'late Z'L. He lived Torah and emunah by example to congregational and biological families. His yahrzeit falls within this masechet.

This month's shiurim are sponsored by Terri Krivosha in memory of her father Nahum Mayar ben Dovid Baer. Judge Norman Krivosha was a remarkable individual who, in the words of Mary Oliver, did far more than "simply visit this world". Yehi Zichro Baruch.

  • This month's learning聽is sponsored by Leah Goldford in loving memory of聽her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat聽Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

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Pesachim 104

讜讛讗 诪专 诇讗 转诇转讗 讗诪专 讜诇讗 砖讘注 讗诪专 讗诪专 诇讬讛 讗讬讘专讗 讘讬谉 讬讜诐 讛砖讘讬注讬 诇砖砖转 讬诪讬 讛诪注砖讛 诪注讬谉 讞转讬诪讛 讛讬讗 讜讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讛诪讘讚讬诇 爪专讬讱 砖讬讗诪专 诪注讬谉 讞转讬诪讛 住诪讜讱 诇讞转讬诪转讜 讜驻讜诪讘讚讬转讗讬 讗诪专讬 诪注讬谉 驻转讬讞转谉 住诪讜讱 诇讞转讬诪转谉


But the Master did not say three distinctions, nor did he say seven, as he actually mentioned four distinctions. He said to him: In truth, that is inaccurate, as the distinction between the seventh day and the six days of work is not considered a separate statement of distinction. Rather, this distinction is mentioned because it is similar to the conclusion of the blessing, and Rav Yehuda said that Shmuel said: One who recites havdala must say an expression that is similar to the conclusion near the conclusion of the blessing, to emphasize the connection between the blessing and its conclusion. And the scholars of Pumbedita say that one must say a phrase similar to the beginnings of blessings near their conclusions.


诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 讗讞专 讛砖讘转 讚讞转诪讬谞谉 讘讬谉 拽讜讚砖 诇拽讜讚砖


With regard to the previously cited dispute, the Gemara asks: What is the practical difference between them? Since the beginning and end of a blessing generally address the same topic, what is the difference between these two opinions? The Gemara responds: The practical difference between them is in the case of a Festival that occurs after Shabbat, as one concludes this havdala with the phrase: Who separates between sacred and sacred.


诪讗谉 讚讗诪专 诪注讬谉 驻转讬讞转谉 住诪讜讱 诇讞转讬诪转谉 诇讗 讘注讬 诇诪讬诪专 讘讬谉 拽讚讜砖转 砖讘转 诇拽讚讜砖转 讬讜诐 讟讜讘 讛讘讚诇转 讜诪讗谉 讚讗诪专 诪注讬谉 讞转讬诪转谉 住诪讜讱 诇讞转讬诪转谉 讘注讬 诇诪讬诪专 讘讬谉 拽讚讜砖转 砖讘转 诇拽讚讜砖转 讬讜诐 讟讜讘 讛讘讚诇转


The one who said that one must mention an expression similar to the beginnings of blessings near their conclusions would say that one is not required to say: Between the sanctity of Shabbat and the sanctity of the Festival You have distinguished, before concluding the blessing, as the beginning of the blessing refers simply to the sacred and the profane. And according to the one who said that one must say a phrase similar to the conclusions of blessings near their conclusions, one is required to say: Between the sanctity of Shabbat and the sanctity of the Festival You have distinguished.


讙讜驻讗 讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讛驻讜讞转 诇讗 讬驻讞讜转 诪砖诇砖 讜讛诪讜住讬祝 诇讗 讬讜住讬祝 注诇 砖讘注


The Gemara returns to the aforementioned matter itself. Rabbi Elazar said that Rabbi Oshaya said: One who decreases the number of distinctions mentioned in havdala should not decrease their number to less than three, and one who increases their number should not increase them to more than seven.


诪讬转讬讘讬 讗讜诪专 讛讘讚诇讜转 讘诪讜爪讗讬 砖讘转讜转 讜讘诪讜爪讗讬 讬诪讬诐 讟讜讘讬诐 讜讘诪讜爪讗讬 讬讜诐 讛讻驻讜专讬诐 讜讘诪讜爪讗讬 砖讘转 诇讬讜诐 讟讜讘 讜讘诪讜爪讗讬 讬讜诐 讟讜讘 诇讞讜诇讜 砖诇 诪讜注讚 讗讘诇 诇讗 讘诪讜爪讗讬 讬讜诐 讟讜讘 诇砖讘转 讛专讙讬诇 讗讜诪专 讛专讘讛 讜砖讗讬谞讜 专讙讬诇 讗讜诪专 讗讞转


The Gemara raises an objection from the Tosefta: One says statements of distinctions at the conclusion of Shabbat, and at the conclusion of Festivals, and at the conclusion of Yom Kippur, and at the conclusion of Shabbat that leads into a Festival, and at the conclusion of a Festival that leads into the intermediate days of a Festival. However, one does not mention distinctions at the conclusion of a Festival that leads into Shabbat, as the sanctity of Shabbat is greater than that of a Festival. One who is accustomed to reciting distinctions may recite many distinctions, and one who is not accustomed to doing so recites only one distinction. This ruling implies that there is no absolute requirement to mention more than one distinction.


转谞讗讬 讛讬讗 讚讗诪专 专讘讬 讬讜讞谞谉 讘谞谉 砖诇 拽讚讜砖讬诐 讗讜诪专 讗讞转 讜谞讛讙讜 讛注诐 诇讜诪专 砖诇砖 诪讗谉 谞讬讛讜 讘谞谉 砖诇 拽讚讜砖讬诐 专讘讬 诪谞讞诐 讘专 住讬诪讗讬 讜讗诪讗讬 拽专讜 诇讬讛 讘谞谉 砖诇 拽讚讜砖讬诐 讚诇讗 讗讬住转讻诇 讘爪讜专转讗 讚讝讜讝讗 砖诇讞 诇讬讛 专讘 砖诪讜讗诇 讘专 讗讬讚讬 讞谞谞讬讗 讗讞讬 讗讜诪专 讗讞转 讜诇讬转 讛诇讻转讗 讻讜讜转讬讛


The Gemara answers: It is a dispute between tanna鈥檌m, as Rabbi Yo岣nan said: The son of sacred ones recites only one distinction, but the people were accustomed to recite three distinctions. The Gemara asks: Who is this person called the son of sacred ones? The Gemara answers: Rabbi Mena岣m bar Simai. And why did they call him the son of sacred ones? Because he would not look at the forms on coins, which were occasionally idolatrous symbols or some other prohibited image. The Gemara relates that Rav Shmuel bar Idi sent Rabbi Mena岣m bar Simai the following message: My brother 岣nanya says that one should mention only one distinction. However, the Gemara concludes: And the halakha is not in accordance with that opinion.


讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讛诪讘讚讬诇 爪专讬讱 砖讬讗诪专 诪注讬谉 讛讘讚诇讜转 讛讗诪讜专讜转 讘转讜专讛 诪讬转讬讘讬 住讚专 讛讘讚诇讜转 讛讬讗讱 讗讜诪专 讛诪讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 讘讬谉 讗讜专 诇讞讜砖讱 讘讬谉 讬砖专讗诇 诇注诪讬诐 讜讘讬谉 讬讜诐 讛砖讘讬注讬 诇砖砖转 讬诪讬 讛诪注砖讛 讘讬谉 讟诪讗 诇讟讛讜专 讘讬谉 讛讬诐 诇讞专讘讛 讘讬谉 诪讬诐 讛注诇讬讜谞讬诐 诇诪讬诐 讛转讞转讜谞讬诐 讘讬谉 讻讛谞讬诐 诇诇讜讬诐 讜讬砖专讗诇讬诐


Rabbi Yehoshua ben Levi said: One who recites havdala must say distinctions similar to the distinctions stated explicitly in the Torah. One should not add other distinctions. The Gemara raises an objection from a baraita: How should one say the order of the distinctions in havdala? One recites: Who distinguishes between sacred and profane: Between light and darkness; between Israel and the nations; and between the seventh day and the six days of work; between the ritually impure and the ritually pure; between the sea and the dry land; between the upper waters above the firmament and the lower waters below the firmament; and between priests, Levites, and Israelites. This is an extended version of havdala, which includes references to seven distinctions.


讜讞讜转诐 讘住讚专 讘专讗砖讬转 讜讗讞专讬诐 讗讜诪专讬诐 讘讬讜爪专 讘专讗砖讬转 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 讞讜转诐 诪拽讚砖 讬砖专讗诇 讜讗诐 讗讬转讗 讛讗 讘讬谉 讛讬诐 诇讞专讘讛 诇讗 讻转讬讘讗 讘讬讛 讛讘讚诇讛 住诪讬 诪讻讗谉 讘讬谉 讛讬诐 诇讞专讘讛


The baraita continues: And one concludes the blessing with the order of Creation: Blessed is He Who arranges the order of Creation, or: Who orders Creation. And others say that one concludes with: Who fashions Creation. Rabbi Yosei, son of Rabbi Yehuda, says that one concludes with the phrase: Who sanctifies Israel. The Gemara explains its objection: And if what Rabbi Yehoshua ben Levi said is so, the distinction between the sea and the dry land should not be mentioned, as the term distinction is not written with regard to this issue. The Gemara answers: Remove from here the distinction between the sea and the dry land.


讗讬 讛讻讬 讘讬谉 讬讜诐 讛砖讘讬注讬 诇砖砖转 讬诪讬 讛诪注砖讛 谞诪讬 诪注讬谉 讞转讬诪讛 讛讜讗 讘爪专 讞讚讗 讜诇讬讻讗 砖讘注


The Gemara asks: If so, the distinction between the seventh day and the six days of work should also not be counted in the tally of the distinctions, as it is mentioned only to repeat something similar to the conclusion. Consequently, this text of havdala lacks one more distinction, and this means that there are not seven distinctions in total.


讗诪专讬 讻讛谞讬诐 诇讜讬诐 讜讬砖专讗诇讬诐 转专讬 诪讬诇讬 谞讬谞讛讜 讘讬谉 诇讜讬诐 诇讬砖专讗诇讬诐 讚讻转讬讘 讘注转 讛讛讬讗 讛讘讚讬诇 讛壮 讗转 砖讘讟 讛诇讜讬 讘讬谉 讛讻讛谞讬诐 诇诇讜讬诐 讚讻转讬讘 讘谞讬 注诪专诐 讗讛专谉 讜诪砖讛 讜讬讘讚诇 讗讛专谉 诇讛拽讚讬砖讜 拽讚砖 拽讚砖讬诐


They say in answer to this question: The distinction between priests, Levites, and Israelites is two matters, i.e., it counts as two separate distinctions. One distinction is between Levites and Israelites, as it is written: 鈥淎t that time the Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord鈥 (Deuteronomy 10:8). A further distinction is that between the priests and the Levites, as it is written: 鈥淭he sons of Amram: Aaron and Moses; and Aaron was separated, that he should be sanctified as most holy, he and his sons forever鈥 (I Chronicles 23:13).


诪讞转诐 诪讗讬 讞转讬诐 专讘 讗诪专 诪拽讚砖 讬砖专讗诇 讜砖诪讜讗诇 讗诪专 讛诪讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 诇讬讬讟 注诇讛 讗讘讬讬 讜讗讬转讬诪讗 专讘 讬讜住祝 讗讛讗 讚专讘


The Gemara asks: What formula should be used to conclude the blessing of havdala? Rav said the blessing should conclude with the phrase: Who sanctifies Israel. And Shmuel said the concluding phrase is: Who distinguishes between sacred and profane. The Gemara adds that Abaye, and some say it was Rav Yosef, cursed it, i.e., he would become angry at one who concluded the blessing in accordance with that opinion of Rav.


转谞讗 诪砖诪讬讛 讚专讘讬 讬讛讜砖注 讘谉 讞谞谞讬讗 讻诇 讛讞讜转诐 诪拽讚砖 讬砖专讗诇 讜讛诪讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 诪讗专讬讻讬谉 诇讜 讬诪讬讜 讜砖谞讜转讬讜


It was taught in the name of Rabbi Yehoshua ben 岣nanya: Anyone who concludes the havdala blessing with the combined formula: Who sanctifies Israel and distinguishes between sacred and profane, God will lengthen his days and years.


讜诇讬转 讛诇讻转讗 讻讜讜转讬讛


However, the Gemara states: And the halakha is not in accordance with that opinion. Instead, the halakha is in accordance with the opinion of Shmuel.


注讜诇讗 讗讬拽诇注 诇驻讜诪讘讚讬转讗 讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘 讬爪讞拽 讘专讬讛 讝讬诇 讗诪讟讬 诇讬讛 讻诇讻诇讛 讚驻讬专讬 讜讞讝讬 讛讬讻讬 讗讘讚讬诇 诇讗 讗讝诇 砖讚专 诇讬讛 诇讗讘讬讬 讻讬 讗转讗 讗讘讬讬 讗诪专 诇讬讛 讛讬讻讬 讗诪专 讗诪专 诇讬讛 讘专讜讱 讛诪讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 讗诪专 讜转讜 诇讗


The Gemara relates: Ulla happened to come to Pumbedita. Rav Yehuda said to his son, Rav Yitz岣k: Go and bring him a basket of fruit as a gift, and while you are there, observe how he recites havdala. Rav Yitz岣k himself did not go. In his place, he sent to him Abaye, who was a young student at the time. When Abaye came back, Rav Yitz岣k said to him: How did Ulla recite the blessing of havdala? Abaye said to him that Ulla said: Blessed is He Who distinguishes between sacred and profane, but he did not say anything further.


讗转讗 诇拽诪讬讛 讚讗讘讜讛 讗诪专 诇讬讛 讛讬讻讬 讗诪专 讗诪专 诇讬讛 讗谞讗 诇讗 讗讝诇讬 讗谞讗 砖讚专讬转讬讛 诇讗讘讬讬 讜讗诪专 诇讬 讛诪讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 讗诪专 诇讬讛 专讘专讘谞讜转讬讛 讚诪专 讜住专专讜转讬讛 讚诪专 讙专诪讗 诇讬讛 诇诪专 讚诇讗 转讬诪讗 砖诪注转讬讛 诪驻讜诪讬讛


Rav Yitz岣k came before his father, Rav Yehuda, who said to him: How did Ulla recite havdala? He said to him: I myself did not go. Instead, I sent Abaye, who said to me that Ulla recited: Who distinguishes between sacred and profane. Rav Yehuda grew angry and said to him: The Master鈥檚 haughtiness and the Master鈥檚 pride caused the Master to act in a way that ensured that the halakha will not be said in his name. In other words, had you gone yourself, this halakha would have been attributed to you, but due to your haughtiness and pride, it will be transmitted in the name of Abaye.


诪讬转讬讘讬 讻诇 讛讘专讻讜转 讻讜诇谉 驻讜转讞 讘讘专讜讱 讜讞讜转诐 讘讛谉 讘讘专讜讱 讞讜抓 诪讘专讻转 诪爪讜转 讜讘专讻转 讛驻讬专讜转 讜讘专讻讛 讛住诪讜讻讛 诇讞讘讬专转讛 讜讘专讻讛 讗讞专讜谞讛 砖讘拽专讬转 砖诪注


The Gemara raises an objection to Ulla鈥檚 practice from a baraita: With regard to all blessings, one begins their recitation with: Blessed, and concludes reciting them with: Blessed, except for blessings over mitzvot, blessings over fruit, a blessing that is juxtaposed to another blessing in the order of prayer, e.g., during the Amida prayer, and the final blessing after Shema.


砖讬砖 诪讛谉 驻讜转讞 (讘讛谉) 讘讘专讜讱 讜讗讬谉 讞讜转诐 讘讘专讜讱 讜讬砖 诪讛谉 砖讞讜转诐 讘讘专讜讱 讜讗讬谉 驻讜转讞 讘讘专讜讱 讜讛讟讜讘 讜讛诪讟讬讘 驻讜转讞 讘讘专讜讱 讜讗讬谞讜 讞讜转诐 讘讘专讜讱


The baraita elaborates: These blessings are different, as some of them begin with: Blessed, and do not conclude with: Blessed, e.g., blessings over mitzvot and before eating, and some of them conclude with: Blessed, and do not begin with: Blessed, such as a blessing that is juxtaposed to another blessing. And the blessing: He Who is good and does good, is exceptional, as it is a blessing that is juxtaposed to another blessing, and yet it begins with: Blessed, and does not conclude with: Blessed.

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