Pesachim 102a (קב.) — the Talmud in English

And we answer:

Rav Naḥman bar Yitzḥak said:

Who is the tanna

of this beraita concerning

“departures”?

Rabbi Yehuda!

But the Rabbis disagree with him and hold that with regard to foods that require a blessing after them to be recited in their original place, one need not recite a blessing even when they did not leave an elderly or ill person there, in accordance with the opinion of Rav Ḥisda.

As it was taught

that Rabbi Yehuda and the Sages disagreed about this:

Companions

Torah scholars, Rashbam]

who were reclining for a meal and got up to go to the synagogue or the beit midrash—

when they leave, they need not recite a concluding blessing, and when they return, they need not recite an opening blessing.

Rabbi Yehuda said: When is this statement said? When they left some of the companions there

who remained in their places and did not go to the synagogue.

But if they did not leave some of the companions there

then

when they leave, they require a concluding blessing, and when they return, they require an opening blessing.

But the Sages did not distinguish in this matter, and hold that even when they did not leave some of the companions behind, they need not recite either a concluding blessing or an opening blessing [according to the principle in our possession that whenever Rabbi Yehuda says, “When is this statement said?” he is coming to disagree with the words of the Sages who preceded him], since they ate foods that require a blessing after them to be recited in their original place [as is implied by the expression “and got up,” and as we deduced above].

We inquire:

Is the reason only that we are dealing with foods that require

a blessing after them to be recited in their original place

and that is why the Rabbis hold

that when they leave, they do not require a concluding blessing, and when they return, they do not require an opening blessing?

But with regard to foods that do not require a blessing after them to be recited in their original place, even according to the Rabbis

then

when they leave, they require a concluding blessing, and when they return, they require an opening blessing.

Shall we say that this is a refutation of Rabbi Yoḥanan,

who said above that a change of place does not require one to recite a blessing, without distinguishing in this matter? It seems that he, too, holds that even with regard to foods that do not require a blessing to be recited in their original place, one need not recite a blessing?

The Gemara is surprised:

But did we not already raise one objection against him once,

as we already challenged Rabbi Yoḥanan above from another beraita; what difference does it make if he is challenged as well from this beraita? And the Gemara explains: There is a practical difference if someone comes and resolves that earlier beraita, or emends it, so that it cannot be used to challenge Rabbi Yoḥanan. Shall we

say

that

from this

beraita

there is also a refutation

of Rabbi Yoḥanan?

And we answer: This beraita truly cannot be used to challenge Rabbi Yoḥanan.

Because

Rabbi Yoḥanan could say:

In fact, the Rabbis hold that

the same law applies: Even with regard to foods that do not require a blessing after them to be recited in their original place, they, too, need not recite a blessing.

And the fact that it teaches

in the beraita

“they got up,”

which implies that this applies specifically to foods that require a blessing after them to be recited in their original place, is in order

to inform you of the extent of Rabbi Yehuda’s position,

that even with regard to foods that require a blessing after them to be recited in their original place

we say:

The reason is that they left

some of the companions behind; but if they did not leave some of the companions behind,

then

when they leave—

they require a concluding blessing, and when they return—

they require an opening blessing.

It was taught in support of Rav Ḥisda’s opinion: A group of companions who were reclining to drink wine, and got up, and returned—

need not recite a blessing!

This is because wine is among the foods that require a blessing after them to be recited in their original place. And this is in accordance with Rav Ḥisda’s opinion.

The Sages taught: A group of people who were reclining

on the eve of Shabbat

and the day became sanctified for them—

they are obligated to interrupt their weekday meal.

And

they bring him a cup of wine, and he recites the sanctification of the day over it,

as he now recites Kiddush, after they have stopped eating the weekday meal.

And immediately they bring him a

second cup,

and

he recites Birkat HaMazon over it,

since he is obligated to interrupt the weekday meal—in accordance with Rabbi Yehuda’s opinion above [100a], that one interrupts for Shabbat [and nevertheless, since the time for Kiddush has arrived, he must recite Kiddush first],

the words of Rabbi Yehuda.

Rabbi Yosei says: He may continue eating until nightfall

and even afterward, until he finishes his meal. Ran]. And Rabbi Yosei follows his position there, that one does not interrupt at all for Shabbat.