## Pesachim Daf 101a

###### Pesachim 101a:1
[Pesachim 101a:1](https://torahapp.org/share/book/Pesachim/r/101a:1)

אַף יְדֵי קִידּוּשׁ לֹא יָצְאוּ. אֶלָּא לְרַב, לְמָה לֵיהּ לְקַדּוֹשֵׁי בְּבֵיתֵיהּ? כְּדֵי לְהוֹצִיא בָּנָיו וּבְנֵי בֵיתוֹ.

**William Davidson Edition - English:**
**Even** the obligation **of *kiddush* they have not fulfilled,** and they must recite *kiddush* again at home. The Gemara asks: **But according to** the opinion of **Rav, why** should one have **to recite *kiddush*** a second time **at home** if he has already fulfilled his obligation in the synagogue? The Gemara answers: He must repeat *kiddush* **to fulfill** the obligations of **his children and the members of his household,** who did not come to the synagogue.


###### Pesachim 101a:2
[Pesachim 101a:2](https://torahapp.org/share/book/Pesachim/r/101a:2)

וּשְׁמוּאֵל, לְמָה לִי לְקַדּוֹשֵׁי בְּבֵי כְנִישְׁתָּא? לְאַפּוֹקֵי אוֹרְחִים יְדֵי חוֹבָתָן, דְּאָכְלוּ וְשָׁתוּ וְגָנוּ בְּבֵי כְנִישְׁתָּא.

**William Davidson Edition - English:**
The Gemara asks: **But** according to the opinion of **Shmuel, why do I** need **to recite *kiddush* in the synagogue** at all, if one does not fulfill his obligation with that *kiddush*? The Gemara answers: The purpose of *kiddush* in the synagogue is **to fulfill the obligations of the guests who eat and drink and sleep in the synagogue.** Since these visitors are staying in the synagogue for Shabbat, they must hear *kiddush* there.


###### Pesachim 101a:3
[Pesachim 101a:3](https://torahapp.org/share/book/Pesachim/r/101a:3)

וְאַזְדָּא שְׁמוּאֵל לְטַעְמֵיהּ, דְּאָמַר שְׁמוּאֵל: אֵין קִידּוּשׁ אֶלָּא בִּמְקוֹם סְעוּדָה. סְבוּר מִינַּהּ: הָנֵי מִילֵּי מִבַּיִת לְבַיִת, אֲבָל מִמָּקוֹם לְמָקוֹם בְּחַד בֵּיתָא — לָא.

**William Davidson Edition - English:**
**And Shmuel follows his** line of **reasoning, as Shmuel said: There is no** valid ***kiddush* except in the place of** one’s Shabbat **meal.** If one does not eat a meal in the location in which he recites *kiddush*, he has not fulfilled the mitzva of *kiddush*. The students **understood from** this statement that **this** *halakha* **applies** only when one goes **from house to house** and eats the Shabbat meal in a different house from the one in which he recited *kiddush*. **But** if one went **from** the **place** where he recited *kiddush* **to** another **place in one house, no,** there is no problem, and he has fulfilled the mitzva of *kiddush*.


###### Pesachim 101a:4
[Pesachim 101a:4](https://torahapp.org/share/book/Pesachim/r/101a:4)

אֲמַר לְהוּ רַב עָנָן בַּר תַּחְלִיפָא: זִימְנִין סַגִּיאִין הֲוָה קָאֵימְנָא קַמֵּיהּ דִּשְׁמוּאֵל, וְנָחֵית מֵאִיגָּרָא לְאַרְעָא וַהֲדַר מְקַדֵּשׁ.

**William Davidson Edition - English:**
However, **Rav Anan bar Taḥalifa said to** the students: **Many times I stood before Shmuel, and he descended from the roof to the ground** floor **and recited *kiddush* again.** This indicates that Shmuel maintains that even if one recites *kiddush* and eats the Shabbat meal in a different part of the same house, he must recite *kiddush* a second time.


###### Pesachim 101a:5
[Pesachim 101a:5](https://torahapp.org/share/book/Pesachim/r/101a:5)

וְאַף רַב הוּנָא סָבַר אֵין קִידּוּשׁ אֶלָּא בִּמְקוֹם סְעוּדָה. דְּרַב הוּנָא קַדֵּישׁ, וְאִיתְעֲקַרָא לֵיהּ שְׁרָגָא, וְעַיַּילִי לֵיהּ לְמָנֵיהּ לְבֵי גְנָנֵיהּ דְּרַבָּה בְּרֵיהּ דַּהֲוָה שְׁרָגָא וְקַדֵּישׁ וּטְעֵים מִידֵּי, אַלְמָא קָסָבַר: אֵין קִידּוּשׁ אֶלָּא בִּמְקוֹם סְעוּדָה.

**William Davidson Edition - English:**
With regard to this *halakha*, the Gemara notes: **And Rav Huna also maintains** that **there is no *kiddush* except in the place of** one’s Shabbat **meal.** The proof of this is **that Rav Huna** once **recited *kiddush* and his lamp was extinguished. And** as it was difficult to eat in the dark, **he brought his belongings to the wedding home of his son Rabba, where there was a lamp, and he recited *kiddush*** there **and tasted some** food. **Apparently,** Rav Huna **maintains** that **there is no *kiddush* except in the place of** one’s Shabbat **meal.**


###### Pesachim 101a:6
[Pesachim 101a:6](https://torahapp.org/share/book/Pesachim/r/101a:6)

וְאַף רַבָּה סָבַר אֵין קִידּוּשׁ אֶלָּא בִּמְקוֹם סְעוּדָה. דַּאֲמַר אַבָּיֵי: כִּי הֲוֵינָא בֵּי מָר, כִּי הֲוָה מְקַדֵּשׁ אֲמַר לַן: טְעִימוּ מִידֵּי, דִּילְמָא אַדְּאָזְלִיתוּ לְאוּשְׁפִּיזָא מִתְעַקְרָא לְכוּ שְׁרָגָא וְלָא מְקַדֵּשׁ לְכוּ בְּבֵית אֲכִילָה, וּבְקִידּוּשָׁא דְהָכָא לָא נָפְקִיתוּ, דְּאֵין קִידּוּשׁ אֶלָּא בִּמְקוֹם סְעוּדָה.

**William Davidson Edition - English:**
The Gemara further comments: **And Rabba also maintains** that **there is no *kiddush* except in the place of** one’s Shabbat **meal, as Abaye said: When I was in the house of my Master,** Rabba, **when he would recite *kiddush*** he would **say to us: Taste some** food here, **lest by the time you get to your** place of **lodging your lamp be extinguished, and you will not** be able to **recite *kiddush* in the place** where you will **eat. And with the *kiddush*** you heard **here you do not fulfill** the mitzva, **as there is no *kiddush* except in the place of** one’s Shabbat **meal.**


###### Pesachim 101a:7
[Pesachim 101a:7](https://torahapp.org/share/book/Pesachim/r/101a:7)

אִינִי?! וְהָאָמַר אַבָּיֵי: כֹּל מִילֵּי דְּמָר הֲוָה עָבֵיד כְּרַב, לְבַר מֵהָנֵי תְּלָת דְּעָבֵיד כִּשְׁמוּאֵל: מַתִּירִין מִבֶּגֶד לְבֶגֶד. וּמַדְלִיקִין מִנֵּר לְנֵר. וַהֲלָכָה כְּרַבִּי שִׁמְעוֹן בִּגְרִירָה.

**William Davidson Edition - English:**
The Gemara expresses surprise at this statement: **Is that so? But didn’t Abaye say:** With regard to **all the** customs **of my Master,** Rabba, **he would act in accordance with** the opinion of **Rav, except for these three** instances, in which **he acted in accordance with** the opinion of **Shmuel:** Rabba maintained that **one** may **untie** ritual fringes [*tzitzit*] **from** one **garment** and tie them **to** another **garment,** contrary to Rav’s opinion that this constitutes a disgrace of the mitzva. He also maintained that on Hanukkah **one** may **light from** one **lamp to** another **lamp,** despite Rav’s opinion that this is prohibited as a mundane usage of the lamp of the mitzva. In addition, Rabba maintained that **the *halakha* is in accordance with** the opinion of **Rabbi Shimon in** the case of <b>dragging.


###### Pesachim 101a:8
[Pesachim 101a:8](https://torahapp.org/share/book/Pesachim/r/101a:8)

דְּתַנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: גּוֹרֵר אָדָם מִטָּה כִּסֵּא וְסַפְסָל בַּשַּׁבָּת, וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּין לַעֲשׂוֹת חָרִיץ.

**William Davidson Edition - English:**
As it was taught</b> in a *baraita* that **Rabbi Shimon says: A person** may **drag a bed, chair, or stool on Shabbat** if it is difficult for him to lift them, **provided that he does not intend to dig a furrow** in the ground. In the event that he does create a furrow, he has not violated a prohibition, as an unintentional act does not constitute a prohibited act of labor on Shabbat. In light of Abaye’s statement that with the exception of those three rulings Rabba always acted in accordance with Rav, why didn’t Rabba follow the opinion of Rav with regard to *kiddush*, as Rav maintains that one fulfills the mitzva of *kiddush* even if he does not eat his Shabbat meal in the same location?


###### Pesachim 101a:9
[Pesachim 101a:9](https://torahapp.org/share/book/Pesachim/r/101a:9)

כְּחוּמְרֵי דְרַב הֲוָה עָבֵיד, כְּקוּלֵּי דְרַב לָא הֲוָה עֲבִיד.

**William Davidson Edition - English:**
The Gemara answers: **He would act in accordance with Rav’s stringencies,** but **he would not act in accordance with Rav’s leniencies.** In the three cases listed above, Rabba was lenient despite Rav’s stringent ruling. However, with regard to *kiddush*, Rabba did not follow Rav’s lenient opinion.


###### Pesachim 101a:10
[Pesachim 101a:10](https://torahapp.org/share/book/Pesachim/r/101a:10)

וְרַבִּי יוֹחָנָן אָמַר: אַף יְדֵי יַיִן נָמֵי יָצְאוּ. וְאַזְדָּא רַבִּי יוֹחָנָן לְטַעְמֵיהּ, דְּאָמַר רַבִּי חָנִין בַּר אַבָּיֵי אָמַר רַבִּי פְּדָת אָמַר רַבִּי יוֹחָנָן: אֶחָד שִׁינּוּי יַיִן,

**William Davidson Edition - English:**
**And Rabbi Yoḥanan said:** Not only do those who recite *kiddush* in the synagogue fulfill the mitzva of *kiddush*, **they fulfill even** their obligation to recite a blessing **over** the **wine** they will drink during their meal at home. Since they intend to eat the Shabbat meal and drink wine at home, they do not divert their attention from the blessing and need not recite another one. **And Rabbi Yoḥanan follows his** regular line of **reasoning, as Rabbi Ḥanin bar Abaye said** that **Rabbi Pedat said** that **Rabbi Yoḥanan said: Both** in a case of **a change of wine** during a meal to a new type,