פסחים קה

פסחים קה

קַשְׁיָא לְעוּלָּא! אָמַר לָךְ עוּלָּא: הָא נָמֵי כְּבִרְכַּת הַמִּצְוֹת דָּמְיָא, בִּרְכַּת הַמִּצְוֹת מַאי טַעְמָא? מִשּׁוּם דְּהוֹדָאָה הִיא — הָא נָמֵי הוֹדָאָה הִיא.

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.

רַב חֲנַנְיָא בַּר שֶׁלֶמְיָא וְתַלְמִידֵי דְּרַב הֲווֹ יָתְבִי בִּסְעוֹדְתָּא, וְקָאֵי עֲלַיְיהוּ רַב הַמְנוּנָא סָבָא. אֲמַרוּ לֵיהּ: זִיל חֲזִי אִי מִקְּדִישׁ יוֹמָא נַפְסִיק וְנִיקְבְּעֵיהּ לְשַׁבְּתָא. אֲמַר לְהוּ: לָא צְרִיכִיתוּ — שַׁבְּתָא קָבְעָה נַפְשַׁהּ.

The Gemara relates that Rav Ḥananya 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.

דְּאָמַר רַב: כְּשֵׁם שֶׁהַשַּׁבָּת קוֹבַעַת לְמַעֲשֵׂר, כָּךְ שַׁבָּת קוֹבַעַת לְקִידּוּשׁ.

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.

סְבוּר מִינַּהּ כִּי הֵיכִי דְּקָבְעָה לְקִידּוּשׁ כָּךְ קָבְעָה לְהַבְדָּלָה, אֲמַר לְהוּ רַב עַמְרָם, הָכִי אָמַר רַב: לְקִידּוּשׁ קוֹבַעַת, וְלֹא לְהַבְדָּלָה קוֹבַעַת.

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.

וְהָנֵי מִילֵּי לְעִנְיַן מִיפְסָק דְּלָא מַפְסְקִינַן, אֲבָל אַתְחוֹלֵי לָא מַתְחֲלִינַן. וּמִיפְסָק נָמֵי לָא אֲמַרַן אֶלָּא בַּאֲכִילָה, אֲבָל בִּשְׁתִיָּה — לָא.

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.

וּשְׁתִיָּה נָמֵי לָא אֲמַרַן אֶלָּא בְּחַמְרָא וְשִׁיכְרָא, אֲבָל מַיָּא — לֵית לַן בַּהּ.

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.

וּפְלִיגָא דְּרַב הוּנָא. דְּרַב הוּנָא חַזְיֵיהּ לְהָהוּא גַּבְרָא דִּשְׁתָה מַיָּא קוֹדֶם הַבְדָּלָה. אֲמַר לֵיהּ: לָא מִיסְתְּפֵי מָר מֵאַסְכָּרָה? דְּתָנָא מִשְּׁמֵיהּ דְּרַבִּי עֲקִיבָא: כׇּל הַטּוֹעֵם כְּלוּם קוֹדֶם שֶׁיַּבְדִּיל — מִיתָתוֹ בְּאַסְכָּרָה. רַבָּנַן דְּבֵי רַב אָשֵׁי לָא קָפְדִי אַמַּיָּא.

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.

בְּעָא מִינֵּיהּ רָבִינָא מֵרַב נַחְמָן בַּר יִצְחָק: מִי שֶׁלֹּא קִידֵּשׁ בְּעֶרֶב שַׁבָּת מַהוּ שֶׁיְּקַדֵּשׁ וְהוֹלֵךְ כָּל הַיּוֹם כּוּלּוֹ? אֲמַר לֵיהּ: מִדְּאָמְרִי בְּנֵי רַבִּי חִיָּיא: מִי שֶׁלֹּא הִבְדִּיל בְּמוֹצָאֵי שַׁבָּת — מַבְדִּיל וְהוֹלֵךְ כׇּל הַשַּׁבָּת כּוּלּוֹ, הָכָא נָמֵי: מִי שֶׁלֹּא קִידֵּשׁ בְּעֶרֶב שַׁבָּת — מְקַדֵּשׁ וְהוֹלֵךְ כׇּל הַיּוֹם כּוּלּוֹ.

Ravina raised a dilemma before Rav Naḥman bar Yitzḥak: 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 Naḥman bar Yitzḥak said to him: From the fact that the sons of Rabbi Ḥiyya 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.

אֵיתִיבֵיהּ: לֵילֵי שַׁבָּת וְלֵילֵי יוֹם טוֹב יֵשׁ בָּהֶן קְדוּשָּׁה עַל הַכּוֹס וְיֵשׁ בָּהֶן הַזְכָּרָה בְּבִרְכַּת הַמָּזוֹן. שַׁבָּת וְיוֹם טוֹב — אֵין בָּהֶם קְדוּשָּׁה עַל הַכּוֹס, וְיֵשׁ בָּהֶן הַזְכָּרָה בְּבִרְכַּת הַמָּזוֹן.

Ravina raised an objection to the opinion of Rav Naḥman bar Yitzḥak 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’aleh 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.

וְאִי סָלְקָא דַעְתָּךְ מִי שֶׁלֹּא קִידֵּשׁ בְּעֶרֶב שַׁבָּת מְקַדֵּשׁ וְהוֹלֵךְ כׇּל הַיּוֹם כּוּלּוֹ, שַׁבָּת וְיוֹם טוֹב נָמֵי מַשְׁכַּחַתְּ לְהוּ דְּיֵשׁ בָּהֶן קְדוּשָּׁה עַל הַכּוֹס, דְּאִי לָא קַדֵּישׁ מֵאוּרְתָּא מְקַדֵּשׁ לִמְחַר! אֲמַר לֵיהּ: ״דְּאִי״ לָא קָתָנֵי.

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 Naḥman bar Yitzḥak 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.

אֵיתִיבֵיהּ: כְּבוֹד יוֹם וּכְבוֹד לַיְלָה כְּבוֹד יוֹם קוֹדֵם. וְאִם אֵין לוֹ אֶלָּא כּוֹס אֶחָד — אוֹמֵר עָלָיו

Ravina raised an objection to the opinion of Rav Naḥman bar Yitzḥak 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

קִידּוּשׁ הַיּוֹם, מִפְּנֵי שֶׁקִּידּוּשׁ הַיּוֹם קוֹדֵם לִכְבוֹד יוֹם (וּכְבוֹד לַיְלָה). וְאִם אִיתָא — לִישְׁבְּקֵיהּ עַד לִמְחַר, וְלֶיעְבֵּיד בֵּיהּ תַּרְתֵּי! אֲמַר לֵיהּ: חֲבִיבָה מִצְוָה בִּשְׁעָתָהּ.

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 Naḥman bar Yitzḥak said to him: A mitzva is beloved in its proper time.

וּמִי אָמְרִינַן חֲבִיבָה מִצְוָה בִּשְׁעָתָהּ? וְהָא תַּנְיָא: הַנִּכְנָס לְבֵיתוֹ בְּמוֹצָאֵי שַׁבָּת מְבָרֵךְ עַל הַיַּיִן וְעַל הַמָּאוֹר וְעַל הַבְּשָׂמִים, וְאַחַר כָּךְ אוֹמֵר הַבְדָּלָה עַל הַכּוֹס. וְאִם אֵין לוֹ אֶלָּא כּוֹס אֶחָד — מַנִּיחוֹ עַד לְאַחַר הַמָּזוֹן וּמְשַׁלְשְׁלָן כּוּלָּן לְאַחֲרָיו, וְלָא אָמְרִינַן חֲבִיבָה מִצְוָה בִּשְׁעָתָהּ!

Ravina objected to this answer: And do we say that a mitzva is beloved in its proper time? But wasn’t 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.

אֲמַר לֵיהּ: אֲנָא לָא חַכִּימָאָה אֲנָא, וְלָא חוֹזָאָה אֲנָא, וְלָא יְחִידָאָה אֲנָא, אֶלָּא גַּמְרָנָא וְסַדְרָנָא אֲנָא, וְכֵן מוֹרִין בְּבֵי מִדְרְשָׁא כְּווֹתִי. שָׁאנֵי לַן בֵּין עַיּוֹלֵי יוֹמָא לְאַפּוֹקֵי יוֹמָא: עַיּוֹלֵי יוֹמָא — כׇּל כַּמָּה דְּמַקְדְּמִינַן לֵיהּ עֲדִיף, וּמְחַבְּבִינַן לֵיהּ. אַפּוֹקֵי יוֹמָא — מְאַחֲרִינַן לֵיהּ, כִּי הֵיכִי דְּלָא לֶיהֱוֵי עֲלַן כְּטוּנָא.

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.

שְׁמַע מִינַּהּ מִיהָא מַתְנִיתָא תַּמְנֵי. שְׁמַע מִינַּהּ: הַמַּבְדִּיל בִּתְפִלָּה — צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס.

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.

וּשְׁמַע מִינַּהּ: בְּרָכָה טְעוּנָה כּוֹס. וּשְׁמַע מִינַּהּ: כּוֹס שֶׁל בְּרָכָה צָרִיךְ שִׁיעוּר.

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.

וּשְׁמַע מִינַּהּ: הַמְבָרֵךְ צָרִיךְ שֶׁיִּטְעוֹם. וּשְׁמַע מִינַּהּ: טְעָמוֹ — פְּגָמוֹ. וּשְׁמַע מִינַּהּ: טָעַם מַבְדִּיל.

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.