Pesachim 105a — the Talmud in English

A difficulty to Ulla:

that he did not conclude with havdala. For we learned: all blessings must open and conclude with “Blessed”!

And we answer:

Ulla could say to you: This

distinction

also

resembles the blessing over the mitzvot,

which has no conclusion!

For

what is the reason that the blessing over the mitzvot

does not have a conclusion?

Because it is thanksgiving.

For it contains only thanksgiving.

And it is not like kiddush, which, in addition to thanksgiving, must also recount in it praise of Shabbat. Or like the blessing of “Creator of light,” which also contains words of supplication, such as, “In Your abundant mercies, have mercy upon us.” Or like the first blessing of the Eighteen, which also contains words of appeasement. Therefore, one must open and conclude these with praise of the Omnipresent.

This also,

the blessing of havdala is only

thanksgiving,

and therefore it need not have a conclusion.

Rav Hanania bar Shelamya and Rav’s students were

sitting at a meal

on the eve of Shabbat, and they prolonged it until close to the onset of Shabbat.

And Rav Hamnuna the Elder was standing over them.

They said to him: Go and see whether the day has become sanctified,

whether it has already become dark and the day has become sanctified, and

let us interrupt

the weekday meal by removing the table, that is, through Grace after Meals,

and establish it for Shabbat.

Let us establish another meal for the purpose of the Shabbat meal.

Rav Hamnuna the Elder said to them:

Rav Hamnuna the Elder

you do not need

to interrupt by removing the table in order to distinguish between the weekday meal and the Shabbat meal. For

Shabbat establishes itself!

Shabbat itself establishes the meal, so that it becomes distinct from a weekday meal and is henceforth considered a Shabbat meal. Since it forbids us to eat until one recites kiddush, you have no greater interruption than this. Therefore, it is sufficient for you to spread a cloth over the bread and recite kiddush, and afterward you may continue the meal.

For Rav said: Just as Shabbat

“establishes”

with regard to tithing.

For even incidental eating on Shabbat is considered fixed eating with regard to produce of tevel whose work has not yet been completed. Although on weekdays it is permitted to eat it incidentally before its work has been completed, on Shabbat, since the eating constitutes delight of Shabbat, even any meal whatsoever is considered fixed eating, and it is forbidden to eat unless he tithed it on the eve of Shabbat.

So Shabbat

“establishes”

for kiddush,

for it is forbidden to taste even anything at all before kiddush.

And since eating on Shabbat has special importance, when Shabbat enters the meal itself is considered a Shabbat meal.

They initially thought

the members of the academy thought

just as

the entry of Shabbat

establishes for kiddush—

so

the departure of Shabbat

establishes for havdala.

If they were sitting at a meal on Shabbat toward evening, and Shabbat departed, they would be forbidden to eat until they made havdala, since the departure of Shabbat forbids eating.

Rav Amram said to them: This is what Rav said: It establishes for kiddush, but it does not establish for havdala!

On the contrary, this is the honor of Shabbat: that he should finish the meal that he began while it was still day, and only afterward make havdala.

And these words

that havdala does not establish, apply

with regard to interrupting—

we do not interrupt

in the middle of the meal.

But to begin

a meal—

we do not begin

after Shabbat has departed, before havdala.

And as for interrupting as well, we said this

that he does not interrupt

only

when they were engaged

in eating. But

if they were engaged only

in drinking, it does not apply.

Rather, he interrupts and makes havdala, since drinking is not an important matter.

And with drinking too, we said this

that it is forbidden to drink before havdala

only with wine

wine

and beer

beer.

But water—

we have no concern!

It is permitted even to begin drinking water before havdala.

And it disagrees with Rav Huna.

For Rav Huna saw a certain man drinking water before havdala. He said to him: Are you not afraid,

that you are not concerned

of diphtheria?!

For a tanna taught in the name of Rabbi Akiva: Anyone who tastes anything before he makes havdala—

his death is through diphtheria.

The Sages of Rav Ashi’s house were not particular about water.

They would drink water before havdala [and before kiddush it is forbidden to drink even water, because of the honor of Shabbat. Rashbam].

Ravina asked Rav Nahman bar Yitzhak: One who did not recite kiddush on the eve of Shabbat—

what is the law: may he continue reciting kiddush throughout the entire day

of Shabbat?

He said to him

Rav Nahman bar Yitzhak:

Since the sons of Rabbi Hiyya say: One who did not make havdala at the conclusion of Shabbat—

he continues making havdala throughout the entire Shabbat,

the entire week [until Wednesday].

Here too: One who did not recite kiddush on the eve of Shabbat—

he continues reciting kiddush throughout the entire day.

He raised an objection to him

Ravina raised an objection to Rav Nahman bar Yitzhak from what was taught:

The nights of Shabbat and the nights of a Festival have sanctification

kiddush

over the cup. And they have mention in Grace after Meals.

For on Shabbat we say “May it please You,” and on a Festival, “May it rise and come.”

But in the kiddush of

Shabbat and a Festival

during the day—

they do not have sanctification over the cup,

but one recites only, “Who creates the fruit of the vine.”

And they have mention in Grace after Meals.

And if it enters your mind

that

one who did not recite kiddush on the eve of Shabbat continues reciting kiddush throughout the entire day,

then

Shabbat and a Festival too could be found to have sanctification over the cup.

For if he did not recite kiddush at night

in the evening—

may he recite kiddush tomorrow?!

He said to him

Rav Nahman bar Yitzhak:

“If” is not taught!

The tanna speaks only of ordinary cases and did not come to teach us the law of one who was negligent, or who happened not to recite kiddush at the proper time and did not fulfill the words of the Sages.

He raised an objection to him

from what was taught:

The honor of the day and the honor of the night—

the honor of the day takes precedence.

One who does not have enough wine or delicacies on Shabbat for both the night and the day should preferably leave them for the day.

And if he has only

wine for

one cup

alone—