Pesachim 107a — the Talmud in English

Rava said: The halakha is: if he tasted,

he recites kiddush. And if he tasted,

he recites havdala.

And one who did not recite kiddush on the eve of Shabbat —

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

with this wording —

Rava said: The halakha is: if he tasted, he recites kiddush. If he tasted, he recites havdala.

One who did not recite kiddush on the eve of Shabbat 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, the sons of Rav Hisda, said to Rav Ashi: One time

once

Ameimar happened to come to our place,

to our city,

and he wanted 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 want to recite havdala over it,

and he spent the night,

he went to sleep without eating anything, because he did not want to eat before havdala.

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

then

he recited havdala,

he recited havdala,

and tasted something

after havdala.

A year later,

after a year,

he again happened to come

Ameimar

to our place. We had no wine. We brought

him

beer.

He said: If so,

that there is no wine in this city, only beer —

it is the beverage of the country!

And it is possible to recite havdala over it.

I shall recite havdala, and taste something!

Conclude from it

from this incident involving Ameimar

three

halakhot — A.

Conclude from it: one who recites havdala in the prayer,

who said “You have granted us knowledge” nevertheless

must recite havdala

also

over a cup.

For presumably Ameimar recited havdala in the prayer, and nevertheless recited havdala over a cup.

B.

And conclude from it: it is forbidden for a person to eat before he recites havdala.

For Ameimar did not eat until the next day.

C.

And conclude from it: one who did not recite havdala at the conclusion of Shabbat —

recites havdala and continues [to do so] throughout the entire Shabbat,

the week

in its entirety.

For Ameimar recited havdala on the next 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

to him, Rav Hisda:

Now, if even barley beer

barley beer

and fig beer

fig beer

and mulberry beer,

mulberry beer, which are more distinguished than ordinary beer that was common among them, which was date beer,

which I asked Rav

whether it is possible to recite kiddush over them,

and Rav

asked

Rabbi Hiyya, and Rabbi Hiyya

asked

Rabbi, and he did not resolve it for him.

Our beer

ours

is it a question?!

Certainly it is uncertain whether it is possible to recite kiddush over it.

They thought from this

the members of the academy thought that Rav held that only

for kiddush one does not recite it

over beer.

But for havdala we do recite it.

Rav Hisda said to them: This is what Rav said: Just as one does not recite kiddush over it, so one does not recite havdala over it!

It was also stated: Rav Taḥlifa bar Avimi said in the name of Shmuel: Just as one does not recite kiddush over it

over beer,

so one does not recite havdala over it!

Levi sent Rabbi beer through thirteen soakings.

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

Rabbi tasted it,

Rabbi tasted from 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 caused him distress,

the beer caused him diarrhea.

He said: It causes pain and appeases!

Indeed, in the end it causes distress to the one who drinks it, but at the time of drinking it appeases him! That is, this beer is good and fit for reciting kiddush and havdala over it.

Rav Yosef said: I shall vow

a vow

in public

so that I will not be able to dissolve it [for the law is that a vow made in public has no dissolution],

that I will not drink beer!

Rava said: I would drink flax-soak water,

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

rather than drink beer!

And Rava said: Let his drinking be beer.

All his drinking should be only beer. That is, let him be poor and unable to purchase wine,

whoever recites kiddush over beer!

Let him be punished so, measure for measure.

Rav Huna found Rav 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

you began

Abba [

a title for Rav]

to acquire coins

to acquire zuz coins

from beer.

That is, you have begun producing beer and supporting yourself from it, and 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.

And it enters our mind that one does not recite blessings at all over other beverages besides wine.

And we raise an objection:

Is it so? Over beer and water, does one not recite “that everything came into being through His word”?

And we answer:

Abaye said: This is what it says: One does not say, “Bring the cup of blessing,” in order to recite a blessing

over it,

except over wine.

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

In the name of Rabbi Elazar bar Rabbi Shimon: One recites kiddush

over beer.

Concerning tasting wine,

that is, concerning what they said, that the one who recites the blessing must taste, it is sufficient with

any amount.

Rabbi Yosei bar Rabbi Yehuda says:

he must drink

a cheekful [

and this is most of a quarter-log. Tosafot, s.v. “If he tasted”].

Rav Huna said in the name of Rav, and likewise Rav Giddel of Narash taught

from a place called Narash:

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

And if not —

he has not fulfilled his obligation.

Rav Naḥman bar Yitzḥak said: I learned it

that beraita in the name of Rav Giddel, and it did not mention

neither Giddel bar Menashya nor Giddel bar Minyumi.

Rather, simply Giddel.

And we explain:

What practical difference does it make?

To raise it against his [statement].

So that we cannot raise a difficulty from the words of Rav Giddel against this beraita, for perhaps he is another Rav Giddel.

We learned in the Mishna: On the eves of Passover

near minḥa

a person may not eat until it becomes dark.

They raised a question before them:

whether

we learned: near the great minḥa,

that is, from the end of the sixth hour, for the time of the great minḥa is at six and a half [which is the time of offering the daily offering between the evenings at the earliest point of the year, when the eve of Passover falls on the eve of Shabbat], and half an hour before it one may not eat.

Or perhaps we learned: near the small minḥa,

that is at the end of the ninth hour, for the time of the small minḥa is at nine and a half [which is the time of offering the daily offering throughout the entire year]?

And the sides of the question are: