## Pesachim Daf 105a

###### Pesachim 105a:1
[Pesachim 105a:1](https://torahapp.org/share/book/Pesachim/r/105a:1)

קַשְׁיָא לְעוּלָּא! אָמַר לָךְ עוּלָּא: הָא נָמֵי כְּבִרְכַּת הַמִּצְוֹת דָּמְיָא, בִּרְכַּת הַמִּצְוֹת מַאי טַעְמָא? מִשּׁוּם דְּהוֹדָאָה הִיא — הָא נָמֵי הוֹדָאָה הִיא.

**William Davidson Edition - English:**
This is **difficult for** the opinion of **Ulla,** who began but did not conclude the blessing of *havdala* with: Blessed. The Gemara answers: **Ulla** could have **said to you: This** blessing **is also considered like a blessing over mitzvot,** and therefore it does not require a separate conclusion. The Gemara clarifies this response: **What is the reason** that **blessings over mitzvot** do not require a distinctive conclusion? It is **because** a blessing over a mitzva **is** a statement of **praise,** and as it does not include anything unrelated to the praise, e.g., a request or supplication, it is unnecessary to add a separate concluding blessing. **This** *havdala* blessing **also is** comprised only of **praise.**


###### Pesachim 105a:2
[Pesachim 105a:2](https://torahapp.org/share/book/Pesachim/r/105a:2)

רַב חֲנַנְיָא בַּר שֶׁלֶמְיָא וְתַלְמִידֵי דְּרַב הֲווֹ יָתְבִי בִּסְעוֹדְתָּא, וְקָאֵי עֲלַיְיהוּ רַב הַמְנוּנָא סָבָא. אֲמַרוּ לֵיהּ: זִיל חֲזִי אִי מִקְּדִישׁ יוֹמָא נַפְסִיק וְנִיקְבְּעֵיהּ לְשַׁבְּתָא. אֲמַר לְהוּ: לָא צְרִיכִיתוּ — שַׁבְּתָא קָבְעָה נַפְשַׁהּ.

**William Davidson Edition - English:**
The Gemara relates that **Rav Ḥananya bar Shelemya and** other **students of Rav were sitting at a meal** on Shabbat eve shortly before nightfall, **and Rav Hamnuna the Elder was standing over them** to serve them. **They said to him: Go** and **see if** the **day** of Shabbat **has become sanctified** through nightfall. If so, **we will interrupt** our meal by removing the tables **and establish its** continuation as the meal **for Shabbat.** Rav Hamnuna the Elder **said to them: You do not need to** do this, as **Shabbat establishes itself.** Whatever you eat after nightfall is automatically considered a Shabbat meal, even without any specific action that designates it as such.


###### Pesachim 105a:3
[Pesachim 105a:3](https://torahapp.org/share/book/Pesachim/r/105a:3)

דְּאָמַר רַב: כְּשֵׁם שֶׁהַשַּׁבָּת קוֹבַעַת לְמַעֲשֵׂר, כָּךְ שַׁבָּת קוֹבַעַת לְקִידּוּשׁ.

**William Davidson Edition - English:**
Rav Hamnuna the Elder explained his ruling. **As Rav said: Just as Shabbat establishes** food consumption as a regular, set meal with regard **to tithes, so Shabbat establishes** the requirement **to** recite ***kiddush*.** Generally, one may eat untithed produce in a casual, incidental manner. On Shabbat, however, the strictures of a regular, set meal apply even to casual eating. Consequently, on Shabbat it is entirely prohibited to eat produce from which the appropriate dues and tithes have not yet been separated. Similarly, Shabbat automatically initiates the requirement to recite *kiddush*, and it is prohibited to eat until one does so. This *halakha* indicates that whatever one eats at this stage is considered part of his Shabbat meal, even if he does not remove the table and bring it back.


###### Pesachim 105a:4
[Pesachim 105a:4](https://torahapp.org/share/book/Pesachim/r/105a:4)

סְבוּר מִינַּהּ כִּי הֵיכִי דְּקָבְעָה לְקִידּוּשׁ כָּךְ קָבְעָה לְהַבְדָּלָה, אֲמַר לְהוּ רַב עַמְרָם, הָכִי אָמַר רַב: לְקִידּוּשׁ קוֹבַעַת, וְלֹא לְהַבְדָּלָה קוֹבַעַת.

**William Davidson Edition - English:**
**They understood from it** that **just as** the start of Shabbat automatically **establishes** the requirement **to** recite ***kiddush*, so** its conclusion **establishes** the requirement **to** recite ***havdala*.** This would mean that one must interrupt his meal to recite *havdala*, and whatever he eats after that would not be considered part of his Shabbat meal. **Rav Amram said to them: This is** what **Rav said:** Shabbat **establishes** an obligation **to** recite ***kiddush*, but** it **does not establish** an obligation **to** recite ***havdala*.**


###### Pesachim 105a:5
[Pesachim 105a:5](https://torahapp.org/share/book/Pesachim/r/105a:5)

וְהָנֵי מִילֵּי לְעִנְיַן מִיפְסָק דְּלָא מַפְסְקִינַן, אֲבָל אַתְחוֹלֵי לָא מַתְחֲלִינַן. וּמִיפְסָק נָמֵי לָא אֲמַרַן אֶלָּא בַּאֲכִילָה, אֲבָל בִּשְׁתִיָּה — לָא.

**William Davidson Edition - English:**
The Gemara comments: **And this applies** only **with regard to the matter of interrupting** a meal that one has begun before the conclusion of Shabbat, **that one does not** have **to interrupt** to recite *havdala*. **However, one** may **not begin** a meal after nightfall until after reciting *havdala*. The Gemara adds: **And** with regard to **interrupting also, we only said that** one need not interrupt his **eating; but with regard to drinking,** which is considered less significant, **no,** one must interrupt his drinking upon nightfall, even if he began drinking before the conclusion of Shabbat.


###### Pesachim 105a:6
[Pesachim 105a:6](https://torahapp.org/share/book/Pesachim/r/105a:6)

וּשְׁתִיָּה נָמֵי לָא אֲמַרַן אֶלָּא בְּחַמְרָא וְשִׁיכְרָא, אֲבָל מַיָּא — לֵית לַן בַּהּ.

**William Davidson Edition - English:**
**And** with regard to **drinking also, we only said** it is prohibited to drink after nightfall before *havdala* **with regard to wine and beer,** which are significant beverages; **but** with regard to **water, we have no** problem **with it.** One may begin drinking water even after Shabbat has concluded and before he has recited *havdala*.


###### Pesachim 105a:7
[Pesachim 105a:7](https://torahapp.org/share/book/Pesachim/r/105a:7)

וּפְלִיגָא דְּרַב הוּנָא. דְּרַב הוּנָא חַזְיֵיהּ לְהָהוּא גַּבְרָא דִּשְׁתָה מַיָּא קוֹדֶם הַבְדָּלָה. אֲמַר לֵיהּ: לָא מִיסְתְּפֵי מָר מֵאַסְכָּרָה? דְּתָנָא מִשְּׁמֵיהּ דְּרַבִּי עֲקִיבָא: כׇּל הַטּוֹעֵם כְּלוּם קוֹדֶם שֶׁיַּבְדִּיל — מִיתָתוֹ בְּאַסְכָּרָה. רַבָּנַן דְּבֵי רַב אָשֵׁי לָא קָפְדִי אַמַּיָּא.

**William Davidson Edition - English:**
The Gemara points out that this last statement **disagrees with** the opinion **of Rav Huna. As Rav Huna saw a certain man drinking water before he recited *havdala*** at the conclusion of Shabbat. **He said to him: Is the Master not afraid of** the ailment called ***askara*? As it was taught in the name of Rabbi Akiva** that **whoever tastes anything before he recites *havdala*, his death will** come **through *askara*.** Nevertheless, the Gemara notes that **the Sages of the school of Rav Ashi were not particular with regard to water.** They refrained only from drinking more significant beverages before *havdala*.


###### Pesachim 105a:8
[Pesachim 105a:8](https://torahapp.org/share/book/Pesachim/r/105a:8)

בְּעָא מִינֵּיהּ רָבִינָא מֵרַב נַחְמָן בַּר יִצְחָק: מִי שֶׁלֹּא קִידֵּשׁ בְּעֶרֶב שַׁבָּת מַהוּ שֶׁיְּקַדֵּשׁ וְהוֹלֵךְ כָּל הַיּוֹם כּוּלּוֹ? אֲמַר לֵיהּ: מִדְּאָמְרִי בְּנֵי רַבִּי חִיָּיא: מִי שֶׁלֹּא הִבְדִּיל בְּמוֹצָאֵי שַׁבָּת — מַבְדִּיל וְהוֹלֵךְ כׇּל הַשַּׁבָּת כּוּלּוֹ, הָכָא נָמֵי: מִי שֶׁלֹּא קִידֵּשׁ בְּעֶרֶב שַׁבָּת — מְקַדֵּשׁ וְהוֹלֵךְ כׇּל הַיּוֹם כּוּלּוֹ.

**William Davidson Edition - English:**
**Ravina raised a dilemma before Rav Naḥman bar Yitzḥak:** With regard to **one who did not recite *kiddush* on Shabbat eve,** i.e., on the night of Shabbat, **what is** the *halakha* with regard to his ability **to recite *kiddush*** at **any time** over the course of **the entire day?** May one recite *kiddush* later, or has he lost his opportunity by failing to recite *kiddush* at the proper time? Rav Naḥman bar Yitzḥak **said to him: From** the fact that **the sons of Rabbi Ḥiyya say** that **one who did not recite *havdala* at the conclusion of Shabbat** may **recite *havdala* any time** over the course of **the entire week,** it can be inferred that **here too, one who did not recite *kiddush* on Shabbat eve** may **recite *kiddush* at any time** over the course of **the entire day.**


###### Pesachim 105a:9
[Pesachim 105a:9](https://torahapp.org/share/book/Pesachim/r/105a:9)

אֵיתִיבֵיהּ: לֵילֵי שַׁבָּת וְלֵילֵי יוֹם טוֹב יֵשׁ בָּהֶן קְדוּשָּׁה עַל הַכּוֹס וְיֵשׁ בָּהֶן הַזְכָּרָה בְּבִרְכַּת הַמָּזוֹן. שַׁבָּת וְיוֹם טוֹב — אֵין בָּהֶם קְדוּשָּׁה עַל הַכּוֹס, וְיֵשׁ בָּהֶן הַזְכָּרָה בְּבִרְכַּת הַמָּזוֹן.

**William Davidson Edition - English:**
Ravina **raised an objection to** the opinion of Rav Naḥman bar Yitzḥak from the *Tosefta*: On **the nights of Shabbat and the nights of a Festival there is** a mitzva of ***kiddush* over a cup. And there is** a requirement to **mention** the sanctity of the day **in Grace after Meals,** i.e., the paragraph: May it please [*retzei*], on Shabbat and: May there rise and come [*ya’aleh veyavo*], on Festivals. On the day of **Shabbat and Festivals, there is no** mitzva of ***kiddush* over a cup, but there is** a requirement to **mention** the sanctity of the day **in Grace after Meals.**


###### Pesachim 105a:10
[Pesachim 105a:10](https://torahapp.org/share/book/Pesachim/r/105a:10)

וְאִי סָלְקָא דַעְתָּךְ מִי שֶׁלֹּא קִידֵּשׁ בְּעֶרֶב שַׁבָּת מְקַדֵּשׁ וְהוֹלֵךְ כׇּל הַיּוֹם כּוּלּוֹ, שַׁבָּת וְיוֹם טוֹב נָמֵי מַשְׁכַּחַתְּ לְהוּ דְּיֵשׁ בָּהֶן קְדוּשָּׁה עַל הַכּוֹס, דְּאִי לָא קַדֵּישׁ מֵאוּרְתָּא מְקַדֵּשׁ לִמְחַר! אֲמַר לֵיהּ: ״דְּאִי״ לָא קָתָנֵי.

**William Davidson Edition - English:**
Ravina explains his objection: **And if it could enter your mind** to say that **one who did not recite *kiddush* on Shabbat eve** may **recite *kiddush* any time** over the course of **the entire day,** on **Shabbat and a Festival too,** it **can be found that there is** a mitzva of ***kiddush* over a cup, for if one did not recite *kiddush* at night** he may **recite *kiddush* the following day.** Rav Naḥman bar Yitzḥak **said to him:** The *tanna* **does not teach** cases of **what if.** In other words, the *tanna* does not take into consideration the uncommon circumstance of one who failed to recite *kiddush* on the night of Shabbat.


###### Pesachim 105a:11
[Pesachim 105a:11](https://torahapp.org/share/book/Pesachim/r/105a:11)

אֵיתִיבֵיהּ: כְּבוֹד יוֹם וּכְבוֹד לַיְלָה כְּבוֹד יוֹם קוֹדֵם. וְאִם אֵין לוֹ אֶלָּא כּוֹס אֶחָד — אוֹמֵר עָלָיו

**William Davidson Edition - English:**
Ravina **raised an objection to** the opinion of Rav Naḥman bar Yitzḥak from another source: If there is a choice between **the honor of the day** of Shabbat **and the honor of the night, the honor of the day takes precedence. And if one has only one cup,** he should **recite over it**