Pesachim 106a (קו.) — the Talmud in English

7.

And derive from it: One recites two sanctifications over a single cup.

That it is permitted to recite two mitzvot over a single cup—for example, here, where he recites Grace after Meals and Havdala over the same cup [above, 102b, the Gemara states that this should not ordinarily be done, and that it was permitted only here because he has only one cup].

8.

And derive from it:

that this beraita—

is the opinion of Beit Shammai, and in accordance with the opinion of Rabbi Yehuda!

For Beit Shammai hold this opinion, that one recites the blessing over the flame before the blessing over the spices. For according to Beit Hillel, one recites the blessing over the spices first and afterward over the flame. [

And this is only in accordance with the opinion of Rabbi Yehuda, for according to Rabbi Meir the beraita accords neither with Beit Shammai nor with Beit Hillel. See the Rashbam].

Rav Ashi said: “Its having been tasted renders it defective” and “a cup of blessing requires a measure”—

are one and the same matter!

That is, there is no proof from the beraita for the principle that its having been tasted renders it defective; rather, there is proof that a cup of blessing requires a measure. For Rav Ashi maintains that the phrase “he has only one cup” is to be understood literally: he has only a precisely measured revi'it of wine. If he tastes from it, no revi'it measure will remain for the cup of blessing that follows.

And this is what he is saying: What is the reason

that “its having been tasted renders it defective”?—

Because a cup of blessing requires a measure!

But had a sufficient measure remained after he tasted from it, he would have been able to taste from it, and it would not have been rendered defective [based on Tosafot above, 105b, s.v. “derive from it: its having been tasted”].

Rabbi Yaakov bar Idi

was

particular about a defective jug

being defective,

meaning that the jug from which wine is poured into the cup of blessing [Kiddush, Havdala, Grace after Meals, and all blessings instituted over wine] should not be defective but intact—that it should be a wine jug from which no one has tasted.

Rav Idi bar Shisha was particular about a defective cup,

meaning that the cup itself should not be defective.

But

Mar bar Rav Ashi was particular even about a defective barrel,

meaning that the barrel should not be defective.

The Sages taught: “Remember the Sabbath day to sanctify it.”

And we derive:

Remember it over wine!

That one should recite the Kiddush of the day over wine.

I know only

that one must recite Kiddush over wine

during the day,

as it is stated, “the day of the Sabbath.”

That one must recite Kiddush

at night—

from where do we know this?

The verse states: “Remember the Sabbath day to sanctify it.”

As the beraita proceeds to explain.

And we challenge this: What is the meaning of the beraita’s question,

“At night, from where” do we know it?

But

on the contrary, the principal Kiddush is at night,

for the principal Kiddush is at night.

For

when he sanctifies the beginning of the day,

when Shabbat is sanctified as it begins,

he must recite Kiddush—

as is implied by the phrase “to sanctify it,” that is, from the time the day becomes sanctified?!

Furthermore,

with regard to what the beraita teaches:

“At night, from where?”

The verse states: “Remember the Sabbath day”!

This is difficult:

For

the tannai is seeking a source for the night,

to find where to derive the Kiddush of the night,

and he takes

and brings

him a verse concerning the day?

And we answer: The tannai

is saying this: “Remember the Sabbath day to sanctify it,”

and we derive:

Remember it over wine at its entry,

that is, at night, as is implied by “to sanctify it.”

I know only about the night; from where do we know

that one must also recite Kiddush during the day?

The verse states: “Remember the Sabbath day.”

Since it says “day,” this implies that one must recite Kiddush during the day as well. And we inquire:

During the day—

what blessing does he recite?

For it cannot be said that he recites the wording of Kiddush as at night, since we learned [above, 105a] that on Shabbat and Festivals [during the day] there is no sanctification over a cup.

And we answer:

Rav Yehuda said:

During the day, he recites

“Who creates the fruit of the vine.”

Rav Ashi happened to come to Meḥoza

[a city].

They said to him

on Shabbat morning:

“Let the Master recite the great Kiddush for us!”

They gave him

a cup over which he could recite Kiddush.

He thought—

Rav Ashi was perplexed—

“What is this ‘great Kiddush’?”

For he did not know which Kiddush they meant.

He said to himself:

“In any event,

it is the case that

all blessings

recited over wine [such as Kiddush and Havdala]—

they first recite ‘Who creates the fruit of the vine.’”

At the beginning, one recites Borei Peri HaGefen, and afterward recites the blessing itself.

Therefore,

he said

Rav Ashi first the blessing

“Who creates the fruit of the vine,” and he prolonged it,

in order to observe what would happen: if someone immediately began to drink, this would be the Kiddush. If not, he would recite the entire wording of Kiddush, as at night—for apparently this was their practice.

Rav Ashi saw

Rav Ashi

a certain elder bending down

immediately after the blessing “Who creates the fruit of the vine”

and drinking.

He understood from this that the Kiddush consists only of Borei Peri HaGefen [and it was called “great Kiddush” because this blessing is recited in every Kiddush].

Rav Ashi applied

to himself the verse:

“The wise man’s

eyes are in his head”!

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

may recite Havdala continually throughout the entire week,

the entire week.

And we explain:

And until when?

Rabbi Zeira said: Until Wednesday of the week!

But not including Wednesday, because from Wednesday onward it is already considered the following week.

And proof that from Wednesday onward it is already considered as belonging to the following Shabbat:

As in this incident: Rabbi Zeira was sitting before Rav Asi—and some say

that

Rav Asi was sitting before Rabbi Yoḥanan—and he was sitting and saying: With regard to bills of divorce,

if a man gave his wife a bill of divorce and said to her, “This is your bill of divorce on condition that you give me two hundred zuz after Shabbat,” or he said, “on condition that you give them to me before Shabbat”—

then

Sunday,

the first day of the week, and likewise

Monday and Tuesday

—the second and third days—are considered

“after Shabbat,”

after Shabbat.

But

Wednesday and Thursday

the fourth and fifth days,

and the eve of the day

and the eve of Shabbat—are considered

“before Shabbat,”

before Shabbat.

The same law applies with regard to Havdala: until Wednesday, it is still considered after the preceding Shabbat, whereas from then onward it is considered before the following Shabbat, and it is no longer possible to recite Havdala.

Rabbi Yaakov bar Idi said: But not

shall he recite a blessing

over the flame!

For if he did not recite “Who creates the lights of fire” on the conclusion of Shabbat, he does not recite it again; the blessing over the flame was instituted only for the conclusion of Shabbat, because that was when the flame was created.