Pesachim 106a — the Talmud in English

7.

And learn from it: he recites two sanctifications over one cup.

That it is permitted to recite two mitzvot over one cup, such as here, where he recites Grace after Meals and Havdala over that same cup [above, on 102b, the Gemara says that generally one should not do so, and only here did they permit it because he has only one cup].

8.

And learn from it:

that this beraita—

is the opinion of the House of Shammai, and according to Rabbi Yehuda!

For the House of Shammai hold so, that he recites the blessing over the light before the spices. For if it were according to the House of Hillel, he recites the blessing over the spices first and afterward over the light. [

And this is only according to Rabbi Yehuda, for according to Rabbi Meir the beraita works neither according to the House of Shammai nor according to the House of Hillel. See Rashbam].

Rav Ashi said: “Its tasting damages it” and “a cup of blessing requires a measure”—

they are one matter!

That is, there is no proof from the beraita for the law that its tasting damages it, but rather for the fact that a cup of blessing requires a measure. For Rav Ashi holds that “he has only one cup” is to be understood literally: he has only an exact quarter-log of wine. And if he tastes from it, there will not remain for him, for the cup of blessing afterward, a measure of a quarter-log.

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

for “its tasting damages it”?—

Because a cup of blessing requires a measure!

But if a measure had remained for him after his tasting, he could have tasted from it, and it would not have been damaged [according to Tosafot above, 105b, s.v. “Learn from it: its tasting”].

Rabbi Yaakov bar Idi

was

particular about a damaged jug,

damaged,

for the jug from which they pour into the cup of blessing [Kiddush, Havdala, Grace after Meals, and all the blessings instituted over wine] should not be damaged but whole—that it should be a wine jug from which they have not tasted.

Rav Idi bar Shisha was particular about a damaged cup,

that the cup itself should not be damaged.

But

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

that the barrel should not be damaged.

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

And we expound:

Remember it over wine!

That he should recite the daytime Kiddush over wine.

I have only

that one must recite Kiddush over wine

during the day,

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

That one must recite Kiddush

at night—

from where?

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

And as it explains and proceeds.

And we object: What is the question of the beraita,

“At night, from where?”

But

on the contrary, the principal Kiddush is at night, as it is said,

for the principal Kiddush is at night.

For

when he sanctifies the beginning of the day,

when Shabbat is sanctified upon its entry, then

he requires sanctification—

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

Furthermore,

this that it teaches:

“At night, from where?”

The verse states: “Remember the day”!

should be difficult:

But

the tanna is returning to the night,

to find from where to derive the Kiddush of the night,

and he takes

and brings

for it a verse concerning the day?

And we answer: The tanna

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

and we expound:

Remember it over wine upon its entry,

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

I have only at night; from where

that one must also recite Kiddush during the day?

The verse states: “Remember the day of Shabbat.”

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

During the day—

what blessing does he recite?

For it is impossible to say that he recites the wording of the Kiddush as at night, since we learned [above, 105a] that Shabbat and a festival [during the day] have 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 Mehoza [

the name of a city].

They said to him

on Shabbat morning:

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

They gave him

a cup over which he could recite Kiddush.

He thought—

Rav Ashi was perplexed—

“What is ‘the great Kiddush’?”

for he did not know which Kiddush they meant.

He said in his heart:

“In any event,”

for

all the blessings,

that are recited over wine [such as Kiddush and Havdala]—

“Who creates the fruit of the vine” they recite first.

At first they recite “Who creates the fruit of the vine,” and afterward they recite the blessing itself.

Therefore,

he said

Rav Ashi first the blessing

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

he lengthened it in order to observe: if someone began drinking immediately, this would be the Kiddush. And if not, he would recite the entire wording of the Kiddush, as at night—for apparently this was their practice.

He saw

Rav Ashi

that certain elder bent down

he bent down immediately after the blessing “Who creates the fruit of the vine”

and drank.

And from this he understood that the Kiddush is only “Who creates the fruit of the vine” [and they called it “the great Kiddush” because this blessing is recited in every Kiddush].

He applied

Rav Ashi

to himself: “The wise man—

his eyes are in his head”!

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

recites Havdala and continues to do so throughout the entire week,

the entire week.

And we explain:

And until when?

Rabbi Zeira said: Until the fourth day of the week!

But not including it, for from the fourth day onward it is already considered the following week.

And proof of the matter, that from the fourth day onward it is already considered the following Shabbat:

For it is like that which Rabbi Zeira sat before Rav Asi, and some say

that

Rav Asi sat before Rabbi Yohanan, and he sat and said: Concerning bills of divorce,

one who gave a bill of divorce to his wife and said to her, “This is your bill of divorce on condition that you give me two hundred zuz after the Shabbat,” or he said, “on condition that you give me [the money] before the Shabbat”—

Behold,

the first day of the week,

Sunday, and likewise

the second and third

days—are considered

“after the Shabbat,”

after the Shabbat.

But

the fourth and fifth

days, Wednesday and Thursday,

and the eve of the day

and the eve of Shabbat—are considered

“before the Shabbat,”

before the Shabbat.

And the same is true concerning Havdala: until Wednesday it is still considered after the preceding Shabbat, while from then onward it is considered before the following Shabbat, and it is already impossible to recite Havdala.

Rabbi Yaakov bar Idi said: But not

shall he recite a blessing

over the light!

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