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Today's Daf Yomi

March 6, 2021 | 讻状讘 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鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

Pesachim 105

Today’s Daf by is sponsored by Caroline Ben-Ari in memory of her beloved mother Daphne Rhodes (Dafna Devora bat Avraham ve-Chana) on her 4th yahrzeit.

In what different ways is the entry of Shabbat (kiddush) the same or different from the exit of Shabbat (havdala)? Are the laws regarding stopping a meal if one is in the middle when Shabbat comes in/goes out the same? Is it forbidden to eat and drink before making havdala, as is the case before making kiddush? If one forgot to smake Kiddush on Friday night, is it possible to do it the next day? Rav Nachman Bar Yitzchak says yes and the gemara raises some difficulties from other sources. In the context of the questions, a braita was quoted and the gemara derives eight laws/positions that clearly the one who wrote the braita held by.

拽砖讬讗 诇注讜诇讗 讗诪专 诇讱 注讜诇讗 讛讗 谞诪讬 讻讘专讻转 讛诪爪讜转 讚诪讬讗 讘专讻转 讛诪爪讜转 诪讗讬 讟注诪讗 诪砖讜诐 讚讛讜讚讗讛 讛讬讗 讛讗 谞诪讬 讛讜讚讗讛 讛讬讗

This is difficult for the opinion of Ulla, who began but did not conclude the blessing of havdala with: Blessed. The Gemara answers: Ulla could have said to you: This blessing is also considered like a blessing over mitzvot, and therefore it does not require a separate conclusion. The Gemara clarifies this response: What is the reason that blessings over mitzvot do not require a distinctive conclusion? It is because a blessing over a mitzva is a statement of praise, and as it does not include anything unrelated to the praise, e.g., a request or supplication, it is unnecessary to add a separate concluding blessing. This havdala blessing also is comprised only of praise.

专讘 讞谞谞讬讗 讘专 砖诇诪讬讗 讜转诇诪讬讚讬 讚专讘 讛讜讜 讬转讘讬 讘住注讜讚转讗 讜拽讗讬 注诇讬讬讛讜 专讘 讛诪谞讜谞讗 住讘讗 讗诪专讜 诇讬讛 讝讬诇 讞讝讬 讗讬 诪拽讚讬砖 讬讜诪讗 谞驻住讬拽 讜谞讬拽讘注讬讛 诇砖讘转讗 讗诪专 诇讛讜 诇讗 爪专讬讻讬转讜 砖讘转讗 拽讘注讛 谞驻砖讛

The Gemara relates that Rav 岣nanya bar Shelemya and other students of Rav were sitting at a meal on Shabbat eve shortly before nightfall, and Rav Hamnuna the Elder was standing over them to serve them. They said to him: Go and see if the day of Shabbat has become sanctified through nightfall. If so, we will interrupt our meal by removing the tables and establish its continuation as the meal for Shabbat. Rav Hamnuna the Elder said to them: You do not need to do this, as Shabbat establishes itself. Whatever you eat after nightfall is automatically considered a Shabbat meal, even without any specific action that designates it as such.

讚讗诪专 专讘 讻砖诐 砖讛砖讘转 拽讜讘注转 诇诪注砖专 讻讱 砖讘转 拽讜讘注转 诇拽讬讚讜砖

Rav Hamnuna the Elder explained his ruling. As Rav said: Just as Shabbat establishes food consumption as a regular, set meal with regard to tithes, so Shabbat establishes the requirement to recite kiddush. Generally, one may eat untithed produce in a casual, incidental manner. On Shabbat, however, the strictures of a regular, set meal apply even to casual eating. Consequently, on Shabbat it is entirely prohibited to eat produce from which the appropriate dues and tithes have not yet been separated. Similarly, Shabbat automatically initiates the requirement to recite kiddush, and it is prohibited to eat until one does so. This halakha indicates that whatever one eats at this stage is considered part of his Shabbat meal, even if he does not remove the table and bring it back.

住讘讜专 诪讬谞讛 讻讬 讛讬讻讬 讚拽讘注讛 诇拽讬讚讜砖 讻讱 拽讘注讛 诇讛讘讚诇讛 讗诪专 诇讛讜 专讘 注诪专诐 讛讻讬 讗诪专 专讘 诇拽讬讚讜砖 拽讜讘注转 讜诇讗 诇讛讘讚诇讛 拽讜讘注转

They understood from it that just as the start of Shabbat automatically establishes the requirement to recite kiddush, so its conclusion establishes the requirement to recite havdala. This would mean that one must interrupt his meal to recite havdala, and whatever he eats after that would not be considered part of his Shabbat meal. Rav Amram said to them: This is what Rav said: Shabbat establishes an obligation to recite kiddush, but it does not establish an obligation to recite havdala.

讜讛谞讬 诪讬诇讬 诇注谞讬谉 诪讬驻住拽 讚诇讗 诪驻住拽讬谞谉 讗讘诇 讗转讞讜诇讬 诇讗 诪转讞诇讬谞谉 讜诪讬驻住拽 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘讗讻讬诇讛 讗讘诇 讘砖转讬讛 诇讗

The Gemara comments: And this applies only with regard to the matter of interrupting a meal that one has begun before the conclusion of Shabbat, that one does not have to interrupt to recite havdala. However, one may not begin a meal after nightfall until after reciting havdala. The Gemara adds: And with regard to interrupting also, we only said that one need not interrupt his eating; but with regard to drinking, which is considered less significant, no, one must interrupt his drinking upon nightfall, even if he began drinking before the conclusion of Shabbat.

讜砖转讬讛 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘讞诪专讗 讜砖讬讻专讗 讗讘诇 诪讬讗 诇讬转 诇谉 讘讛

And with regard to drinking also, we only said it is prohibited to drink after nightfall before havdala with regard to wine and beer, which are significant beverages; but with regard to water, we have no problem with it. One may begin drinking water even after Shabbat has concluded and before he has recited havdala.

讜驻诇讬讙讗 讚专讘 讛讜谞讗 讚专讘 讛讜谞讗 讞讝讬讬讛 诇讛讛讜讗 讙讘专讗 讚砖转讛 诪讬讗 拽讜讚诐 讛讘讚诇讛 讗诪专 诇讬讛 诇讗 诪讬住转驻讬 诪专 诪讗住讻专讛 讚转谞讗 诪砖诪讬讛 讚专讘讬 注拽讬讘讗 讻诇 讛讟讜注诐 讻诇讜诐 拽讜讚诐 砖讬讘讚讬诇 诪讬转转讜 讘讗住讻专讛 专讘谞谉 讚讘讬 专讘 讗砖讬 诇讗 拽驻讚讬 讗诪讬讗

The Gemara points out that this last statement disagrees with the opinion of Rav Huna. As Rav Huna saw a certain man drinking water before he recited havdala at the conclusion of Shabbat. He said to him: Is the Master not afraid of the ailment called askara? As it was taught in the name of Rabbi Akiva that whoever tastes anything before he recites havdala, his death will come through askara. Nevertheless, the Gemara notes that the Sages of the school of Rav Ashi were not particular with regard to water. They refrained only from drinking more significant beverages before havdala.

讘注讗 诪讬谞讬讛 专讘讬谞讗 诪专讘 谞讞诪谉 讘专 讬爪讞拽 诪讬 砖诇讗 拽讬讚砖 讘注专讘 砖讘转 诪讛讜 砖讬拽讚砖 讜讛讜诇讱 讻诇 讛讬讜诐 讻讜诇讜 讗诪专 诇讬讛 诪讚讗诪专讬 讘谞讬 专讘讬 讞讬讬讗 诪讬 砖诇讗 讛讘讚讬诇 讘诪讜爪讗讬 砖讘转 诪讘讚讬诇 讜讛讜诇讱 讻诇 讛砖讘转 讻讜诇讜 讛讻讗 谞诪讬 诪讬 砖诇讗 拽讬讚砖 讘注专讘 砖讘转 诪拽讚砖 讜讛讜诇讱 讻诇 讛讬讜诐 讻讜诇讜

Ravina raised a dilemma before Rav Na岣an bar Yitz岣k: With regard to one who did not recite kiddush on Shabbat eve, i.e., on the night of Shabbat, what is the halakha with regard to his ability to recite kiddush at any time over the course of the entire day? May one recite kiddush later, or has he lost his opportunity by failing to recite kiddush at the proper time? Rav Na岣an bar Yitz岣k said to him: From the fact that the sons of Rabbi 岣yya say that one who did not recite havdala at the conclusion of Shabbat may recite havdala any time over the course of the entire week, it can be inferred that here too, one who did not recite kiddush on Shabbat eve may recite kiddush at any time over the course of the entire day.

讗讬转讬讘讬讛 诇讬诇讬 砖讘转 讜诇讬诇讬 讬讜诐 讟讜讘 讬砖 讘讛谉 拽讚讜砖讛 注诇 讛讻讜住 讜讬砖 讘讛谉 讛讝讻专讛 讘讘专讻转 讛诪讝讜谉 砖讘转 讜讬讜诐 讟讜讘 讗讬谉 讘讛诐 拽讚讜砖讛 注诇 讛讻讜住 讜讬砖 讘讛谉 讛讝讻专讛 讘讘专讻转 讛诪讝讜谉

Ravina raised an objection to the opinion of Rav Na岣an bar Yitz岣k from the Tosefta: On the nights of Shabbat and the nights of a Festival there is a mitzva of kiddush over a cup. And there is a requirement to mention the sanctity of the day in Grace after Meals, i.e., the paragraph: May it please [retzei], on Shabbat and: May there rise and come [ya鈥檃leh veyavo], on Festivals. On the day of Shabbat and Festivals, there is no mitzva of kiddush over a cup, but there is a requirement to mention the sanctity of the day in Grace after Meals.

讜讗讬 住诇拽讗 讚注转讱 诪讬 砖诇讗 拽讬讚砖 讘注专讘 砖讘转 诪拽讚砖 讜讛讜诇讱 讻诇 讛讬讜诐 讻讜诇讜 砖讘转 讜讬讜诐 讟讜讘 谞诪讬 诪砖讻讞转 诇讛讜 讚讬砖 讘讛谉 拽讚讜砖讛 注诇 讛讻讜住 讚讗讬 诇讗 拽讬讚砖 诪讗讜专转讗 诪拽讚砖 诇诪讞专 讗诪专 诇讬讛 讚讗讬 诇讗 拽转谞讬

Ravina explains his objection: And if it could enter your mind to say that one who did not recite kiddush on Shabbat eve may recite kiddush any time over the course of the entire day, on Shabbat and a Festival too, it can be found that there is a mitzva of kiddush over a cup, for if one did not recite kiddush at night he may recite kiddush the following day. Rav Na岣an bar Yitz岣k said to him: The tanna does not teach cases of what if. In other words, the tanna does not take into consideration the uncommon circumstance of one who failed to recite kiddush on the night of Shabbat.

讗讬转讬讘讬讛 讻讘讜讚 讬讜诐 讜讻讘讜讚 诇讬诇讛 讻讘讜讚 讬讜诐 拽讜讚诐 讜讗诐 讗讬谉 诇讜 讗诇讗 讻讜住 讗讞讚 讗讜诪专 注诇讬讜

Ravina raised an objection to the opinion of Rav Na岣an bar Yitz岣k from another source: If there is a choice between the honor of the day of Shabbat and the honor of the night, the honor of the day takes precedence. And if one has only one cup, he should recite over it

拽讬讚讜砖 讛讬讜诐 诪驻谞讬 砖拽讬讚讜砖 讛讬讜诐 拽讜讚诐 诇讻讘讜讚 讬讜诐 (讜讻讘讜讚 诇讬诇讛) 讜讗诐 讗讬转讗 诇讬砖讘拽讬讛 注讚 诇诪讞专 讜诇讬注讘讬讚 讘讬讛 转专转讬 讗诪专 诇讬讛 讞讘讬讘讛 诪爪讜讛 讘砖注转讛

the sanctification of the day, i.e., kiddush at night, at the beginning of Shabbat, because the sanctification of the day takes precedence over the honor of the day and the honor of the night. And if it is so, that one who fails to recite kiddush at night may do so at any time during the day, let him leave over the cup of wine until the following day and use it for two mitzvot, as he can recite kiddush during the day and simultaneously honor the Shabbat day by drinking wine. Rav Na岣an bar Yitz岣k said to him: A mitzva is beloved in its proper time.

讜诪讬 讗诪专讬谞谉 讞讘讬讘讛 诪爪讜讛 讘砖注转讛 讜讛讗 转谞讬讗 讛谞讻谞住 诇讘讬转讜 讘诪讜爪讗讬 砖讘转 诪讘专讱 注诇 讛讬讬谉 讜注诇 讛诪讗讜专 讜注诇 讛讘砖诪讬诐 讜讗讞专 讻讱 讗讜诪专 讛讘讚诇讛 注诇 讛讻讜住 讜讗诐 讗讬谉 诇讜 讗诇讗 讻讜住 讗讞讚 诪谞讬讞讜 注讚 诇讗讞专 讛诪讝讜谉 讜诪砖诇砖诇谉 讻讜诇谉 诇讗讞专讬讜 讜诇讗 讗诪专讬谞谉 讞讘讬讘讛 诪爪讜讛 讘砖注转讛

Ravina objected to this answer: And do we say that a mitzva is beloved in its proper time? But wasn鈥檛 it taught in a baraita: One who enters his home at the conclusion of Shabbat recites the blessing over the wine, and then over the light, and then over the spices, and recites havdala thereafter over the cup of wine. And if he has only one cup of wine, he leaves it for after he eats his food, and uses it for Grace after Meals, and arranges all of the other blessings together thereafter. This baraita indicates that we do not say that a mitzva is beloved in its proper time, as one does not have to recite havdala immediately, i.e., before partaking of his meal.

讗诪专 诇讬讛 讗谞讗 诇讗 讞讻讬诪讗讛 讗谞讗 讜诇讗 讞讜讝讗讛 讗谞讗 讜诇讗 讬讞讬讚讗讛 讗谞讗 讗诇讗 讙诪专谞讗 讜住讚专谞讗 讗谞讗 讜讻谉 诪讜专讬谉 讘讘讬 诪讚专砖讗 讻讜讜转讬 砖讗谞讬 诇谉 讘讬谉 注讬讜诇讬 讬讜诪讗 诇讗驻讜拽讬 讬讜诪讗 注讬讜诇讬 讬讜诪讗 讻诇 讻诪讛 讚诪拽讚诪讬谞谉 诇讬讛 注讚讬祝 讜诪讞讘讘讬谞谉 诇讬讛 讗驻讜拽讬 讬讜诪讗 诪讗讞专讬谞谉 诇讬讛 讻讬 讛讬讻讬 讚诇讗 诇讬讛讜讬 注诇谉 讻讟讜谞讗

He said to him: I am neither a scholar, nor a speculator, nor an important individual; rather, I teach and systematically arrange halakhic rulings, and the scholars instruct the students in the study hall in accordance with my opinion. I maintain that there is a difference for us between the arrival of the day of Shabbat and the departure of the day. With regard to the arrival of the day, the sooner we welcome the day by reciting kiddush the better, and we thereby express how beloved it is to us. With regard to the conclusion of the day, we delay it so that Shabbat will not appear to be like a burden to us.

砖诪注 诪讬谞讛 诪讬讛讗 诪转谞讬转讗 转诪谞讬 砖诪注 诪讬谞讛 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住

The Gemara points out that one may learn from this baraita eight halakhot. The Gemara elaborates: Learn from it that one who recites havdala in the evening prayer must also recite havdala over a cup. The baraita states that one who comes home must recite the blessing over wine and havdala, despite the fact that he has presumably already recited havdala in the evening prayer service.

讜砖诪注 诪讬谞讛 讘专讻讛 讟注讜谞讛 讻讜住 讜砖诪注 诪讬谞讛 讻讜住 砖诇 讘专讻讛 爪专讬讱 砖讬注讜专

And learn from it that one who recites the blessing of Grace after Meals requires a cup of wine. And learn from it that a cup of blessing requires a minimum measure, for otherwise it would have been possible for one who has only one cup of wine to simply divide it into two, recite havdala immediately, and still have a cup of wine left over for Grace after Meals.

讜砖诪注 诪讬谞讛 讛诪讘专讱 爪专讬讱 砖讬讟注讜诐 讜砖诪注 诪讬谞讛 讟注诪讜 驻讙诪讜 讜砖诪注 诪讬谞讛 讟注诐 诪讘讚讬诇

And learn from it that one who recites a blessing must taste the food over which he recites the blessing. Otherwise, one who has only one cup of wine would be able to use it for both havdala and Grace after Meals. And learn from it that once he has tasted the wine in the cup he has disqualified it from further use as a cup of blessing. And learn from it that even if one has tasted food after Shabbat, he nevertheless recites havdala.

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鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

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Pesachim 105

拽砖讬讗 诇注讜诇讗 讗诪专 诇讱 注讜诇讗 讛讗 谞诪讬 讻讘专讻转 讛诪爪讜转 讚诪讬讗 讘专讻转 讛诪爪讜转 诪讗讬 讟注诪讗 诪砖讜诐 讚讛讜讚讗讛 讛讬讗 讛讗 谞诪讬 讛讜讚讗讛 讛讬讗

This is difficult for the opinion of Ulla, who began but did not conclude the blessing of havdala with: Blessed. The Gemara answers: Ulla could have said to you: This blessing is also considered like a blessing over mitzvot, and therefore it does not require a separate conclusion. The Gemara clarifies this response: What is the reason that blessings over mitzvot do not require a distinctive conclusion? It is because a blessing over a mitzva is a statement of praise, and as it does not include anything unrelated to the praise, e.g., a request or supplication, it is unnecessary to add a separate concluding blessing. This havdala blessing also is comprised only of praise.

专讘 讞谞谞讬讗 讘专 砖诇诪讬讗 讜转诇诪讬讚讬 讚专讘 讛讜讜 讬转讘讬 讘住注讜讚转讗 讜拽讗讬 注诇讬讬讛讜 专讘 讛诪谞讜谞讗 住讘讗 讗诪专讜 诇讬讛 讝讬诇 讞讝讬 讗讬 诪拽讚讬砖 讬讜诪讗 谞驻住讬拽 讜谞讬拽讘注讬讛 诇砖讘转讗 讗诪专 诇讛讜 诇讗 爪专讬讻讬转讜 砖讘转讗 拽讘注讛 谞驻砖讛

The Gemara relates that Rav 岣nanya bar Shelemya and other students of Rav were sitting at a meal on Shabbat eve shortly before nightfall, and Rav Hamnuna the Elder was standing over them to serve them. They said to him: Go and see if the day of Shabbat has become sanctified through nightfall. If so, we will interrupt our meal by removing the tables and establish its continuation as the meal for Shabbat. Rav Hamnuna the Elder said to them: You do not need to do this, as Shabbat establishes itself. Whatever you eat after nightfall is automatically considered a Shabbat meal, even without any specific action that designates it as such.

讚讗诪专 专讘 讻砖诐 砖讛砖讘转 拽讜讘注转 诇诪注砖专 讻讱 砖讘转 拽讜讘注转 诇拽讬讚讜砖

Rav Hamnuna the Elder explained his ruling. As Rav said: Just as Shabbat establishes food consumption as a regular, set meal with regard to tithes, so Shabbat establishes the requirement to recite kiddush. Generally, one may eat untithed produce in a casual, incidental manner. On Shabbat, however, the strictures of a regular, set meal apply even to casual eating. Consequently, on Shabbat it is entirely prohibited to eat produce from which the appropriate dues and tithes have not yet been separated. Similarly, Shabbat automatically initiates the requirement to recite kiddush, and it is prohibited to eat until one does so. This halakha indicates that whatever one eats at this stage is considered part of his Shabbat meal, even if he does not remove the table and bring it back.

住讘讜专 诪讬谞讛 讻讬 讛讬讻讬 讚拽讘注讛 诇拽讬讚讜砖 讻讱 拽讘注讛 诇讛讘讚诇讛 讗诪专 诇讛讜 专讘 注诪专诐 讛讻讬 讗诪专 专讘 诇拽讬讚讜砖 拽讜讘注转 讜诇讗 诇讛讘讚诇讛 拽讜讘注转

They understood from it that just as the start of Shabbat automatically establishes the requirement to recite kiddush, so its conclusion establishes the requirement to recite havdala. This would mean that one must interrupt his meal to recite havdala, and whatever he eats after that would not be considered part of his Shabbat meal. Rav Amram said to them: This is what Rav said: Shabbat establishes an obligation to recite kiddush, but it does not establish an obligation to recite havdala.

讜讛谞讬 诪讬诇讬 诇注谞讬谉 诪讬驻住拽 讚诇讗 诪驻住拽讬谞谉 讗讘诇 讗转讞讜诇讬 诇讗 诪转讞诇讬谞谉 讜诪讬驻住拽 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘讗讻讬诇讛 讗讘诇 讘砖转讬讛 诇讗

The Gemara comments: And this applies only with regard to the matter of interrupting a meal that one has begun before the conclusion of Shabbat, that one does not have to interrupt to recite havdala. However, one may not begin a meal after nightfall until after reciting havdala. The Gemara adds: And with regard to interrupting also, we only said that one need not interrupt his eating; but with regard to drinking, which is considered less significant, no, one must interrupt his drinking upon nightfall, even if he began drinking before the conclusion of Shabbat.

讜砖转讬讛 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘讞诪专讗 讜砖讬讻专讗 讗讘诇 诪讬讗 诇讬转 诇谉 讘讛

And with regard to drinking also, we only said it is prohibited to drink after nightfall before havdala with regard to wine and beer, which are significant beverages; but with regard to water, we have no problem with it. One may begin drinking water even after Shabbat has concluded and before he has recited havdala.

讜驻诇讬讙讗 讚专讘 讛讜谞讗 讚专讘 讛讜谞讗 讞讝讬讬讛 诇讛讛讜讗 讙讘专讗 讚砖转讛 诪讬讗 拽讜讚诐 讛讘讚诇讛 讗诪专 诇讬讛 诇讗 诪讬住转驻讬 诪专 诪讗住讻专讛 讚转谞讗 诪砖诪讬讛 讚专讘讬 注拽讬讘讗 讻诇 讛讟讜注诐 讻诇讜诐 拽讜讚诐 砖讬讘讚讬诇 诪讬转转讜 讘讗住讻专讛 专讘谞谉 讚讘讬 专讘 讗砖讬 诇讗 拽驻讚讬 讗诪讬讗

The Gemara points out that this last statement disagrees with the opinion of Rav Huna. As Rav Huna saw a certain man drinking water before he recited havdala at the conclusion of Shabbat. He said to him: Is the Master not afraid of the ailment called askara? As it was taught in the name of Rabbi Akiva that whoever tastes anything before he recites havdala, his death will come through askara. Nevertheless, the Gemara notes that the Sages of the school of Rav Ashi were not particular with regard to water. They refrained only from drinking more significant beverages before havdala.

讘注讗 诪讬谞讬讛 专讘讬谞讗 诪专讘 谞讞诪谉 讘专 讬爪讞拽 诪讬 砖诇讗 拽讬讚砖 讘注专讘 砖讘转 诪讛讜 砖讬拽讚砖 讜讛讜诇讱 讻诇 讛讬讜诐 讻讜诇讜 讗诪专 诇讬讛 诪讚讗诪专讬 讘谞讬 专讘讬 讞讬讬讗 诪讬 砖诇讗 讛讘讚讬诇 讘诪讜爪讗讬 砖讘转 诪讘讚讬诇 讜讛讜诇讱 讻诇 讛砖讘转 讻讜诇讜 讛讻讗 谞诪讬 诪讬 砖诇讗 拽讬讚砖 讘注专讘 砖讘转 诪拽讚砖 讜讛讜诇讱 讻诇 讛讬讜诐 讻讜诇讜

Ravina raised a dilemma before Rav Na岣an bar Yitz岣k: With regard to one who did not recite kiddush on Shabbat eve, i.e., on the night of Shabbat, what is the halakha with regard to his ability to recite kiddush at any time over the course of the entire day? May one recite kiddush later, or has he lost his opportunity by failing to recite kiddush at the proper time? Rav Na岣an bar Yitz岣k said to him: From the fact that the sons of Rabbi 岣yya say that one who did not recite havdala at the conclusion of Shabbat may recite havdala any time over the course of the entire week, it can be inferred that here too, one who did not recite kiddush on Shabbat eve may recite kiddush at any time over the course of the entire day.

讗讬转讬讘讬讛 诇讬诇讬 砖讘转 讜诇讬诇讬 讬讜诐 讟讜讘 讬砖 讘讛谉 拽讚讜砖讛 注诇 讛讻讜住 讜讬砖 讘讛谉 讛讝讻专讛 讘讘专讻转 讛诪讝讜谉 砖讘转 讜讬讜诐 讟讜讘 讗讬谉 讘讛诐 拽讚讜砖讛 注诇 讛讻讜住 讜讬砖 讘讛谉 讛讝讻专讛 讘讘专讻转 讛诪讝讜谉

Ravina raised an objection to the opinion of Rav Na岣an bar Yitz岣k from the Tosefta: On the nights of Shabbat and the nights of a Festival there is a mitzva of kiddush over a cup. And there is a requirement to mention the sanctity of the day in Grace after Meals, i.e., the paragraph: May it please [retzei], on Shabbat and: May there rise and come [ya鈥檃leh veyavo], on Festivals. On the day of Shabbat and Festivals, there is no mitzva of kiddush over a cup, but there is a requirement to mention the sanctity of the day in Grace after Meals.

讜讗讬 住诇拽讗 讚注转讱 诪讬 砖诇讗 拽讬讚砖 讘注专讘 砖讘转 诪拽讚砖 讜讛讜诇讱 讻诇 讛讬讜诐 讻讜诇讜 砖讘转 讜讬讜诐 讟讜讘 谞诪讬 诪砖讻讞转 诇讛讜 讚讬砖 讘讛谉 拽讚讜砖讛 注诇 讛讻讜住 讚讗讬 诇讗 拽讬讚砖 诪讗讜专转讗 诪拽讚砖 诇诪讞专 讗诪专 诇讬讛 讚讗讬 诇讗 拽转谞讬

Ravina explains his objection: And if it could enter your mind to say that one who did not recite kiddush on Shabbat eve may recite kiddush any time over the course of the entire day, on Shabbat and a Festival too, it can be found that there is a mitzva of kiddush over a cup, for if one did not recite kiddush at night he may recite kiddush the following day. Rav Na岣an bar Yitz岣k said to him: The tanna does not teach cases of what if. In other words, the tanna does not take into consideration the uncommon circumstance of one who failed to recite kiddush on the night of Shabbat.

讗讬转讬讘讬讛 讻讘讜讚 讬讜诐 讜讻讘讜讚 诇讬诇讛 讻讘讜讚 讬讜诐 拽讜讚诐 讜讗诐 讗讬谉 诇讜 讗诇讗 讻讜住 讗讞讚 讗讜诪专 注诇讬讜

Ravina raised an objection to the opinion of Rav Na岣an bar Yitz岣k from another source: If there is a choice between the honor of the day of Shabbat and the honor of the night, the honor of the day takes precedence. And if one has only one cup, he should recite over it

拽讬讚讜砖 讛讬讜诐 诪驻谞讬 砖拽讬讚讜砖 讛讬讜诐 拽讜讚诐 诇讻讘讜讚 讬讜诐 (讜讻讘讜讚 诇讬诇讛) 讜讗诐 讗讬转讗 诇讬砖讘拽讬讛 注讚 诇诪讞专 讜诇讬注讘讬讚 讘讬讛 转专转讬 讗诪专 诇讬讛 讞讘讬讘讛 诪爪讜讛 讘砖注转讛

the sanctification of the day, i.e., kiddush at night, at the beginning of Shabbat, because the sanctification of the day takes precedence over the honor of the day and the honor of the night. And if it is so, that one who fails to recite kiddush at night may do so at any time during the day, let him leave over the cup of wine until the following day and use it for two mitzvot, as he can recite kiddush during the day and simultaneously honor the Shabbat day by drinking wine. Rav Na岣an bar Yitz岣k said to him: A mitzva is beloved in its proper time.

讜诪讬 讗诪专讬谞谉 讞讘讬讘讛 诪爪讜讛 讘砖注转讛 讜讛讗 转谞讬讗 讛谞讻谞住 诇讘讬转讜 讘诪讜爪讗讬 砖讘转 诪讘专讱 注诇 讛讬讬谉 讜注诇 讛诪讗讜专 讜注诇 讛讘砖诪讬诐 讜讗讞专 讻讱 讗讜诪专 讛讘讚诇讛 注诇 讛讻讜住 讜讗诐 讗讬谉 诇讜 讗诇讗 讻讜住 讗讞讚 诪谞讬讞讜 注讚 诇讗讞专 讛诪讝讜谉 讜诪砖诇砖诇谉 讻讜诇谉 诇讗讞专讬讜 讜诇讗 讗诪专讬谞谉 讞讘讬讘讛 诪爪讜讛 讘砖注转讛

Ravina objected to this answer: And do we say that a mitzva is beloved in its proper time? But wasn鈥檛 it taught in a baraita: One who enters his home at the conclusion of Shabbat recites the blessing over the wine, and then over the light, and then over the spices, and recites havdala thereafter over the cup of wine. And if he has only one cup of wine, he leaves it for after he eats his food, and uses it for Grace after Meals, and arranges all of the other blessings together thereafter. This baraita indicates that we do not say that a mitzva is beloved in its proper time, as one does not have to recite havdala immediately, i.e., before partaking of his meal.

讗诪专 诇讬讛 讗谞讗 诇讗 讞讻讬诪讗讛 讗谞讗 讜诇讗 讞讜讝讗讛 讗谞讗 讜诇讗 讬讞讬讚讗讛 讗谞讗 讗诇讗 讙诪专谞讗 讜住讚专谞讗 讗谞讗 讜讻谉 诪讜专讬谉 讘讘讬 诪讚专砖讗 讻讜讜转讬 砖讗谞讬 诇谉 讘讬谉 注讬讜诇讬 讬讜诪讗 诇讗驻讜拽讬 讬讜诪讗 注讬讜诇讬 讬讜诪讗 讻诇 讻诪讛 讚诪拽讚诪讬谞谉 诇讬讛 注讚讬祝 讜诪讞讘讘讬谞谉 诇讬讛 讗驻讜拽讬 讬讜诪讗 诪讗讞专讬谞谉 诇讬讛 讻讬 讛讬讻讬 讚诇讗 诇讬讛讜讬 注诇谉 讻讟讜谞讗

He said to him: I am neither a scholar, nor a speculator, nor an important individual; rather, I teach and systematically arrange halakhic rulings, and the scholars instruct the students in the study hall in accordance with my opinion. I maintain that there is a difference for us between the arrival of the day of Shabbat and the departure of the day. With regard to the arrival of the day, the sooner we welcome the day by reciting kiddush the better, and we thereby express how beloved it is to us. With regard to the conclusion of the day, we delay it so that Shabbat will not appear to be like a burden to us.

砖诪注 诪讬谞讛 诪讬讛讗 诪转谞讬转讗 转诪谞讬 砖诪注 诪讬谞讛 讛诪讘讚讬诇 讘转驻诇讛 爪专讬讱 砖讬讘讚讬诇 注诇 讛讻讜住

The Gemara points out that one may learn from this baraita eight halakhot. The Gemara elaborates: Learn from it that one who recites havdala in the evening prayer must also recite havdala over a cup. The baraita states that one who comes home must recite the blessing over wine and havdala, despite the fact that he has presumably already recited havdala in the evening prayer service.

讜砖诪注 诪讬谞讛 讘专讻讛 讟注讜谞讛 讻讜住 讜砖诪注 诪讬谞讛 讻讜住 砖诇 讘专讻讛 爪专讬讱 砖讬注讜专

And learn from it that one who recites the blessing of Grace after Meals requires a cup of wine. And learn from it that a cup of blessing requires a minimum measure, for otherwise it would have been possible for one who has only one cup of wine to simply divide it into two, recite havdala immediately, and still have a cup of wine left over for Grace after Meals.

讜砖诪注 诪讬谞讛 讛诪讘专讱 爪专讬讱 砖讬讟注讜诐 讜砖诪注 诪讬谞讛 讟注诪讜 驻讙诪讜 讜砖诪注 诪讬谞讛 讟注诐 诪讘讚讬诇

And learn from it that one who recites a blessing must taste the food over which he recites the blessing. Otherwise, one who has only one cup of wine would be able to use it for both havdala and Grace after Meals. And learn from it that once he has tasted the wine in the cup he has disqualified it from further use as a cup of blessing. And learn from it that even if one has tasted food after Shabbat, he nevertheless recites havdala.

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