Pesachim 107a (קז.) — the Talmud in English

Rava said: The halakha is: If one tasted, -

he recites Kiddush; and if he tasted, -

he recites Havdala.

And one who did not recite Kiddush on Shabbat eve -

recites Kiddush and continues to do so throughout the entire day, until the conclusion of Shabbat.

One who did not recite Havdala at the conclusion of Shabbat -

recites Havdala and continues to do so throughout the entire Shabbat.

Ameimar introduced this teaching of Rava

in this formulation:

Rava said: The halakha is: If one tasted, he recites Kiddush; if one tasted, he recites Havdala.

One who did not recite Kiddush on Shabbat eve recites Kiddush and continues to do so throughout the entire day.

One who did not recite Havdala at the conclusion of Shabbat recites Havdala and continues to do so throughout the entire day

of Sunday [and not until Wednesday, as in the first formulation].

Mar Yanuka and Mar Kashisha, sons of Rav Hisda, said to Rav Ashi: Once

once

Ameimar happened to come to our place,

to our city,

and he wished to recite Havdala at the conclusion of Shabbat, but we had no wine.

We brought him

we brought him

beer

beer

but he did not recite Havdala.

He did not wish to recite Havdala over it,

and he spent the night,

he went to sleep without eating anything, because he did not wish to eat before Havdala.

The following day, we exerted ourselves and brought him wine, and

then

he recited Havdala

he recited Havdala,

and tasted something

after Havdala.

The following year,

after a year,

he again happened to come

Ameimar

to our place. We had no wine. We brought

him

beer.

He said: If so,

since there is no wine in this city, only beer -

it is the liquor of the region!

And it is possible to recite Havdala over it.

I will recite Havdala, and taste something!

Learn from this

from this incident involving Ameimar

three

halakhot - a.

Learn from this: One who recites Havdala in prayer

by saying, “You have graciously granted us knowledge,” nevertheless

must recite Havdala

also

over a cup.

For presumably Ameimar had recited Havdala in prayer, and nevertheless he recited Havdala over a cup.

b.

And learn from this: It is forbidden for a person to eat before he recites Havdala.

For Ameimar did not eat until the following day.

c.

And learn from this: One who did not recite Havdala at the conclusion of Shabbat -

recites Havdala and continues to do so throughout the entire Shabbat

week

itself.

For Ameimar recited Havdala on the following day.

Rav Huna asked Rav Hisda: What is the ruling concerning reciting Kiddush over beer

in a place where there is no wine?

He said

Rav Hisda

to him: Now, if even pirzuma

barley beer,

and te'eina

fig beer,

and asnei

mulberry beer, which are more esteemed than ordinary beer, the beer commonly found among them, which was date beer,

were asked about by Rav

whether one may recite Kiddush over them,

and Rav

asked

Rabbi Hiyya, and Rabbi Hiyya

asked

Rabbi, and he did not resolve the question for him.

Our beer

ours

is certainly a question?!

It is certainly uncertain whether one may recite Kiddush over it.

They understood from this

The members of the academy thought that Rav held that only

Kiddush is not recited

over beer.

But Havdala is recited.

Rav Hisda said to them: This is what Rav said: Just as one may not recite Kiddush over it, so too one may not recite Havdala over it!

It was likewise stated: Rav Taḥalifa bar Avimi said in the name of Shmuel: Just as one may not recite Kiddush over it

over beer,

so too one may not recite Havdala over it!

Levi sent Rabbi beer that had been prepared with thirteen infusions.

He placed water over dates, and after the water absorbed the taste of the dates, he placed it again over other dates, and he did this thirteen times.

He tasted it,

Rabbi tasted some of the beer, and

it was exceedingly strong

very strong.

He said:

Beer

such as this -

is fit for reciting Kiddush over it and for saying over it all the songs and praises in the world!

At night

in the evening

it distressed him,

the beer caused him diarrhea.

He said: It causes suffering and brings pleasure!

Although in the end it causes distress to the one who drinks it, at the time of drinking it gives him pleasure! That is, this beer is good and fit for reciting Kiddush and Havdala over it.

Rav Yosef said: I will vow

a vow

in public

so that I will be unable to have it annulled [for the law is that a vow made in public cannot be annulled],

that I will not drink beer!

Rava said: I would rather drink flax-soaking water,

I prefer to drink the water in which flax is soaked,

than drink beer!

And Rava said: May the one who recites Kiddush over beer

have all his drinking consist only of beer; that is, may he become poor and unable to purchase wine,

be sentenced to drink beer!

May he be punished measure for measure.

Rav found Rav Huna reciting Kiddush over beer,

although there was wine in his city, because beer was dear to him.

He said to him

Rav Huna:

You have begun

to begin

to purchase coins [

a title for Rav]

from beer

to earn money

from beer.

That is, you have begun producing beer and earning your livelihood from it; therefore, it is dear to you, and you recite Kiddush over it.

The Sages taught: One recites Kiddush only over wine, and one recites blessings only over wine.

The initial understanding was that one does not recite a blessing at all over other beverages besides wine.

And we challenge this:

Is it so that over beer and water one does not recite the blessing, “that everything came to be through His word”?

And we answer:

Abaye said: This is what it means: One says, “Bring the cup of blessing,” in order to recite

Grace after Meals

over it, only over wine.

The Sages taught: One does not recite Kiddush over beer.

In the name of Rabbi Elazar, son of Rabbi Shimon: One does recite Kiddush

over beer.

Concerning tasting wine,

that is, with regard to what they said that the one reciting the blessing must taste, even

any amount suffices.

Rabbi Yosei, son of Rabbi Yehuda, says:

one must drink

a cheekful [

which is most of a revi'it. Tosafot, s.v. im ta'am].

Rav Huna said that Rav said, and likewise Rav Giddel of Narsh taught

from a place called Narsh:

One who recites Kiddush and tastes a cheekful has fulfilled his obligation.

But if not -

he has not fulfilled his obligation.

Rav Naḥman bar Yitzḥak said: I learned it

that baraita in the name of Rav Giddel, and it did not say

Giddel bar Menashya, nor Giddel bar Minyumi.

Rather, it said simply: Giddel.

And we explain:

What practical difference does it make?

To challenge him.

We cannot challenge this baraita from the words of Rav Giddel, because perhaps he was a different Rav Giddel.

We learned in the Mishna: On the eves of Passover,

near to Minḥa

a person may not eat until nightfall.

They raised a dilemma:

whether

we learned: near to the Great Minḥa,

that is, from the end of the sixth hour, since the time of the Great Minḥa is at six and a half hours [when the daily offering between the evenings may be brought at its earliest time of the year, when Passover eve falls on Friday], and eating is prohibited half an hour before it.

Or perhaps we learned: near to the Small Minḥa,

which is at the end of the ninth hour, since the time of the Small Minḥa is at nine and a half hours [when the daily offering is brought throughout the year]?

The sides of the dilemma are: