Pesachim 105a (קה.) — the Talmud in English

An objection to Ulla:

because he did not conclude the Havdala blessing. But we learned: All blessings must open and conclude with “Blessed are You”

And we answer:

Ulla could say to you: This

Havdala

also

is comparable to a blessing over a mitzva,

which has no concluding formula!

For

with regard to a blessing over a mitzva, what is the reason

that one does not conclude it

because it is an expression of thanksgiving,

as it contains only thanksgiving.

And it is not like Kiddush, which requires, in addition to thanksgiving, that one recount the praise of Shabbat. Nor is it like the blessing of Yotzer Or, which also contains words of supplication, such as: “In Your abundant mercies, have compassion upon us.” Nor is it like the first blessing of the Amida, which also contains words of appeasement. Therefore, in these blessings one must open and conclude with praise of the Omnipresent.

This also, the blessing of Havdala,

is only

an expression of thanksgiving,

and therefore it does not require a concluding formula.

Rav Ḥananya bar Shelmaya and Rav’s disciples were

sitting at a meal

on Friday, and they extended it until shortly before 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 grown dark and the day has become sanctified, and

let us interrupt

the weekday meal by removing the table, that is, by reciting Birkat HaMazon,

and establish it for Shabbat.

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

Rav Hamnuna the Elder said to them:

Rav Hamnuna the Elder said to them:

You do not need

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

Shabbat establishes itself!

Shabbat itself establishes the meal so that it will be distinct from a weekday meal and from that point be considered a Shabbat meal. Since, once Shabbat has begun, it forbids us to eat until Kiddush is recited, you have no greater interruption than this. Therefore, it is sufficient for you to spread a cloth over the bread and recite Kiddush, after which you may continue the meal.

For Rav said: Just as Shabbat

“establishes”

with regard to tithing,

for even eating arai on Shabbat is considered keva with regard to tevel produce whose preparation has not yet been completed. Although on weekdays one may eat such produce as arai before its preparation is complete, on Shabbat, since the eating constitutes delight of Shabbat, even a minimal meal is considered keva, and one may not eat unless he tithed it before Shabbat.

So too, Shabbat

“establishes”

with regard to Kiddush,

for it is forbidden to taste even the slightest amount before Kiddush.

And since eating on Shabbat has a special importance, when Shabbat begins the meal automatically becomes a Shabbat meal.

They assumed

the students of the academy assumed

that just as

the onset of Shabbat

establishes the meal for Kiddush—

so

the conclusion of Shabbat

establishes it for Havdala.

Thus, if they were sitting at a meal on Shabbat toward evening and Shabbat ended, they would be forbidden to eat until they recited Havdala, since the conclusion of Shabbat prohibits eating.

Rav Amram said to them: This is what Rav said: It establishes the meal for Kiddush, but it does not establish it for Havdala!

On the contrary, it is an honor to Shabbat to finish the meal that one began while it was still day, and only afterward recite Havdala.

And this applies

where Havdala does not establish the meal,

with regard to interrupting—

we do not interrupt

in the middle of the meal.

But with regard to beginning

a meal,

we do not begin

after Shabbat has ended, before Havdala.

And with regard to interrupting as well, this statement was said

that one 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 recites Havdala, since drinking is not considered significant.

And with regard to drinking as well, this statement was said

that it is forbidden to drink before Havdala

only with regard to wine

wine

and beer

beer.

But water—

we have no concern!

It is even permitted to begin drinking water before Havdala.

And this disagrees with Rav Huna.

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

do you not fear

of askara?!

For it was taught in the name of Rabbi Akiva: Anyone who tastes anything before he recites Havdala—

his death will be through askara.

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

They would drink water before Havdala but before Kiddush it is forbidden to drink even water, out of honor for Shabbat. Rashbam.

Ravina asked Rav Naḥman bar Yitzḥak: One who did not recite Kiddush on Friday night—

what is the ruling regarding his reciting Kiddush throughout the entire day

of Shabbat?

He said to him,

Rav Naḥman bar Yitzḥak said to him:

As the sons of Rabbi Ḥiyya said: One who did not recite Havdala at the conclusion of Shabbat—

recites it throughout the entire Shabbat,

the entire week [until Wednesday].

Here too: One who did not recite Kiddush on Friday night—

recites Kiddush throughout the entire day.

He raised an objection to him,

Ravina raised an objection to Rav Naḥman bar Yitzḥak from what was taught:

Friday night and the night of a Festival have sanctification

Kiddush

over a cup, and they contain an allusion in Birkat HaMazon.

On Shabbat one says “Retze,” and on a Festival, “Ya’aleh Veyavo.”

But with regard to the Kiddush of

Shabbat and a Festival

during the day—

they do not have sanctification over a cup,

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

And they contain an allusion in Birkat HaMazon.

And if it enters your mind

that

one who did not recite Kiddush on Friday night recites Kiddush throughout the entire day,

then

in the case of Shabbat and a Festival as well, one could find that they have sanctification over a cup.

For if he did not recite Kiddush at night,

in the evening,

should he recite Kiddush the following day?!

He said to him,

Rav Naḥman bar Yitzḥak said to him:

The word “if” is not taught!

The tanna is speaking only of ordinary cases and did not come to teach us the ruling concerning a person who acted negligently, or who, for whatever reason, did not recite Kiddush at the proper time and did not fulfill the words of the Sages.

He raised an objection to him

from that which 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 reserve them for the day.

And if he has only

wine for

one cup

alone—