Perek X Daf 106 Amud b

HALAKHA One who washes his hands should not recite kiddushHN aft er ַה ּנ ֵוֹטל ָי ָדיו לֹא ְי ַק ֵ ּד ׁש. ֲא ַמר ְל ּהו -washing, as this would constitute an interruption between wash ַה ּנ ֵוֹטל – One who washes his hands should not recite kiddush ַרב ִי ְצ ָחק ַּבר ׁ ְש ּמו ֵאל ַּבר ָמְר ָתא: -One who washes his hands before kiddush dem :ָי ָדיו לֹא ְי ַקֵ ּד ׁש ing and eating, and he will have to wash again. Instead, he should ַא ַּכ ִּתי ָלא ָנח ַנ ְפ ׁ ֵש ּיה ְ ּדַרב ׁ ְש ַכ ְח ִנ ְינ ּהו onstrates that he prefers bread to wine. Consequently, one who hear kiddush from someone else. Rav Yitzĥak bar Shmuel bar ִל ׁ ְש ַמ ֲﬠ ָת ֵת ּיה! ִז ְמ ִנין ַס ִּג ִיאין ֲהָוה does so should recite kiddush over bread (Rif). Based on the Rosh and Mordekhai, the Rema rules that it is preferable to wash Marta said to them: Not a lot of time has yet passed since Rav died, and we have already forgott en his halakhic rulings. Many ָק ֵא ְימ ָנא ַק ֵּמ ּיה ְ ּדַרב, ִז ְימ ִנין ַ ּד ֲח ִב ָיבא .one’s hands before kiddush and then to recite kiddush over wine times I stood before Rav and saw that sometimes he preferred ֲﬠ ֵל ּיה ִר ְיפ ָּתא – ְמ ַק ֵ ּד ׁש ַאִר ְיפ ָּתא! Several later authorities write that one should act in accordance bread,N and he would recite kiddush over bread. On those ִז ְימ ִנין ַ ּד ֲח ִב ָיבא ֵל ּיה ַח ְמָרא – ְמ ַקֵ ּד ׁש with the first opinion. Nevertheless, the opinion of the Rema is accepted by certain communities (Mishna Berura; Shulĥan Arukh occasions Rav would wash his hands, recite kiddush over the ַא ַח ְמָרא. .(HaRav; Shulĥan Arukh, Oraĥ Ĥayyim 271:12 bread, and eat it. At other times he preferred wine and would -One who recite kiddush over wine. Th is shows that kiddush is not con : ָט ַﬠם ְמ ַקֵ ּד ׁש – One who has tasted may recite kiddush accidentally ate before kiddush on Shabbat night may neverthe- sidered an interruption between washing one’s hands and eating less recite kiddush that night (Shulĥan Arukh, Oraĥ Ĥayyim 272:7). bread. One who : ָט ַﬠם ַמ ְבִ ּדיל – One who has tasted may recite havdala Rav Huna said that Rav said: One who has tasted any food on ָא ַמר ַרב ּהו ָנא ָא ַמר ַרב: ָט ַﬠם – ֵאינוֹ ate before reciting havdala after Shabbat may still recite havdala N Shabbat night may not recite kiddush anymore that night, as ְמ ַקֵ ּד ׁש. ְּב ָﬠא ִמ ֵּינ ּיה ַרב ָח ָנא ַּבר ִח ָּינ ָנא .(Shulĥan Arukh, Oraĥ Ĥayyim 299:5) -one must recite kiddush before he eats. Instead, he recites kid ֵמַרב ּהו ָנא: ָט ַﬠם ַמ ּהו ׁ ֶשַיּ ְבִ ּדיל? ֲא ַמר dush during the day before the meal. Rav Ĥana bar Ĥinnana ֵל ּיה, ֲא ִני ֵאוֹמר: ָט ַﬠם ַמ ְבִ ּדיל, ְוַרב ַא ִסי raised a dilemma before Rav Huna: If one tasted food at the -conclusion of Shabbat before reciting havdala, what is the ha ָא ַמר: ָט ַﬠם ֵאינוֹ ַמ ְבִ ּדיל. lakha with regard to whether he may recite havdala? He said to him: I say that one who has tasted food may still recite havdala. And Rav Asi said: One who has tasted food may not recite havdala. Th e Gemara relates that Rav Yirmeya bar Abba happened to ַרב ִיְר ְמ ָיה ַּבר ַא ָּבא ִא ְיק ַלע ְל ֵבי ַרב come to the house of Rav Asi. He forgot and tasted some food ַא ִסי, ִא ׁ ְיש ְּת ֵלי ּו ְט ֵﬠים ִמ ֵ ּידי. ָה ּבו ֵל ּיה -aft er Shabbat before havdala. Th ey gave him a cup and he re ָּכ ָסא ְו ַא ְבֵ ּדיל. ֲא ַמָרה ֵל ּיה ְ ּד ֵב ְית ּהו: cited havdala. Later, Rav Asi’s wife said to her husband: But ְו ָהא ָמר ָלא ָﬠ ֵביד ָה ִכי! ֲא ַמר ָל ּה: my Master does not act this way. In your opinion, one who eats before havdala does not recite havdala. He said to her: Leave ׁ ְש ַב ֵק ּיה, ְּכַר ֵּב ּיה ְס ִב ָירא ֵל ּיה. Rav Yirmeya bar Abba. He maintains in accordance with the opinion of his rabbi. Rav Yirmeya bar Abba was a student of Rav, who ruled that even one who has eaten may recite havdala. Rav Yosef said that Shmuel said: One who has tasted food ָא ַמר ַרב ֵיוֹסף ָא ַמר ׁ ְש ּמו ֵאל: ָט ַﬠם ֵאינוֹ before kiddush may not recite kiddush, and one who has tasted ְמ ַקֵ ּד ׁש; ָט ַﬠם ֵאינוֹ ַמ ְבִ ּדיל. ְוַר ָּבה ָא ַמר food before havdala may not recite havdala. And Rabba said ַרב ַנ ְח ָמן ָא ַמר ׁ ְש ּמו ֵאל: ָט ַﬠם ְמ ַקֵ ּד ׁש, that Rav Naĥman said that Shmuel said: One who has tasted H ְו ָט ַﬠם ַמ ְבִ ּדיל. may nevertheless recite kiddush, and one who has tasted may likewise recite havdala.HN

NOTES ָט ַﬠם – One who washes his hands should not recite kiddush – One who has tasted food may not recite kiddush -The Ra’avad asks: Just because someone has com : ֵאינוֹ ְמ ַקֵ ּד ׁש The Rashbam maintains that one should : ַה ּנ ֵוֹטל ָי ָדיו לֹא ִי ַקֵ ּד ׁש not recite kiddush himself. Rather, he should listen to the mitted a transgression by eating before kiddush, should he recital of another. The Ra’avad asserts that he should not be told to continue transgressing by not reciting kiddush recite kiddush over wine but over bread. The commentaries at all? As the Sages put it: If someone has eaten garlic and offer various reasons for this ruling: Kiddush is considered an his breath smells, should he then eat more garlic? One ex- interruption between washing and eating (Rashbam), or it planation is that this person should not recite kiddush him- appears as though he washed for fruit or wine, which is un- self, as it appears as though he is denigrating the mitzva necessary and a display of conceit (ge’onim; Rav Yehuda ben by not fulfilling it at the appropriate time. Rather, some- Rav Binyamin HaRofeh; Tosafot). Some authorities explain that one else should recite kiddush for him (Maharam Ĥalawa, Rav’s ruling is consistent with his opinion that one who has citing Ra’avad). already eaten may not recite kiddush. His ruling in this context The dispute between the amora’im with regard to the is that washing one’s hands indicates that one intends to eat The : ַמ ֲח ֶלוֹקת ָה ָא ָמוֹר ִאים ְּב ׁ ֵשם ׁ ְש ּמו ֵאל – opinion of Shmuel bread rather than recite kiddush. Therefore, it is as though he dispute between Rabba and Rav Yosef, whose understand- has already eaten, and he must therefore hear kiddush from ings of Shmuel’s view conflict, is one of several instances someone else. in which later Sages reported conflicting traditions about a statement of an earlier Sage. These disputes can be :ִז ְימ ִנין ַ ּד ֲח ִב ָיבא ֲﬠ ֵל ּיה ִר ְיפ ָּתא – Sometimes he preferred bread Some commentaries explain that when Rav was particularly explained in light of several examples in the Talmud in hungry he considered reciting kiddush over the bread a pref- which a Sage issued a halakhic ruling and later reversed erable way to perform the mitzva, rather than delaying eating his opinion. It is even possible for a Sage to issue a rul- to recite kiddush over wine (Rav Yehuda ben Rav Binyamin ing and retract it the very next day. If one student heard HaRofeh). Alternatively, after washing his hands he would the first ruling and was absent when the Sage retracted it, decide whether the wine or bread looked more appealing he might end up disputing his colleagues’ reports of their and he would use that item for kiddush (Me’iri). rabbi’s opinion.

פרק י׳ דף קו: . Perek X . 106b 236 Perek X Daf 107 Amud a

NOTES Rava said: Th e halakha is that one who tasted food before ָא ַמר ָר ָבא, ִה ְיל ְכ ָתא: ָט ַﬠם – ְמ ַקֵ ּד ׁש, The Gemara in this : ָּבת ְטָוות – kiddush may recite kiddush; and one who tasted food before He passed the night fasting ”context uses a biblical expression: “Passed the night fasting ְו ָט ַﬠם – ַמ ְבִ ּדיל. ּו ִמי ׁ ֶש ּלֹא ִק ֵ ּיד ׁש ְּב ֶﬠֶרב .(havdala may recite havdala; and one who did not recite kid- (Daniel 6:19 ׁ ַש ָּבת – ְמ ַקֵ ּד ׁש ְו ֵהוֹל ְך ָּכל ַהיּוֹם ּכ ּו ּלוֹ, ַﬠד dush on Shabbat eve, at night, may recite kiddush any time ָמוֹצ ֵאי ׁ ַש ָּבת. ִמי ׁ ֶש ּלֹא ִה ְבִ ּדיל ְּב ָמוֹצ ֵאי -The con : ְל ׁ ָש ָנה ּת ּו ִא ְיק ַלע – during the entire day until the conclusion of Shabbat. Like- The next year he again happened duct of Rav Ĥisda’s sons is puzzling: If they already knew from ׁ ַש ָּבת – ַמ ְבִ ּדיל ְו ֵהוֹל ְך ָּכל ַה ַּׁש ָּבת ּכ ּו ּלוֹ. wise, one who did not recite havdala at the conclusion of the previous year that Ameimar would not recite havdala over Shabbat may recite havdala any time during the entire week, beer, why did they give him the same beverage the next time i.e., during the fi rst three days of the week, the time period round? One possibility is that on the second occasion they called: Aft er Shabbat. brought the beer to recite havdala themselves, as they presum- ably used beer for havdala on a regular basis (Rashash). -Ameimar began this teaching of Rava in this emended for ַא ֵמ ָימר ָּפ ַתח ָל ּה ְל ָהא ׁ ְש ַמ ֲﬠ ָתא ְ ּדָר ָבא The recitation of kiddush and other : ַיִין ְו ׁ ֵש ָכר – Wine and beer mulation: Rava said: Th e halakha is that one who tasted food blessings specifically over wine was not merely the prevailing ְּב ַהאי ִל ָּׁיש ָנא: ָא ַמר ָר ָבא, ִה ְיל ְכ ָתא: .before kiddush may recite kiddush; and one who tasted food custom in Eretz Yisrael; rather, this is derived from the Torah itself ָט ַﬠם – ְמ ַקֵ ּד ׁש, ָט ַﬠם – ַמ ְבִ ּדיל. ִמי ׁ ֶש ּלֹא before havdala may recite havdala; and one who did not re- Almost every libation on the altar in the Temple was performed ִק ֵ ּיד ׁש ְּב ֶﬠֶרב ׁ ַש ָּבת – ְמ ַקֵ ּד ׁש ְו ֵהוֹל ְך ָּכל cite kiddush on Shabbat eve, at night, may recite kiddush any with wine, and the Levites sang in the Temple only during wine time during the entire day. One who did not recite havdala libations. Other beverages are not eligible for these important ַהיּוֹם ּכ ּו ּלוֹ. ִמי ׁ ֶש ּלֹא ִה ְבִ ּדיל ְּב ָמוֹצ ֵאי at the conclusion of Shabbat may recite havdala any time ceremonies, regardless of their taste. It can be inferred from ׁ ַש ָּבת – ַמ ְבִ ּדיל ְו ֵהוֹל ְך ָּכל ַהיּוֹם ּכ ּו ּלוֹ. during the entire day of Sunday, but no later. the statements of Ameimar and Rabbi Yehuda HaNasi that in pressing situations other choice beverages may be considered .Th e Gemara relates that the Mar Yanuka, the younger Mar, and the equivalent of wine in a particular locale ָא ְמִרי ֵל ּיה ָמר ָי ָנוֹקא ּו ָמר ַק ִּׁש ׁ ָישא – Mar Kashisha, the elder Mar, both sons of Rav Ĥisda, said to It is prohibited for a person to eat before he recites havdala ְּבֵר ּיה ְ ּדַרב ִח ְס ָ ּדא ְלַרב ַא ׁ ִשי: ִז ְימ ָנא Some commentaries say that : ָא ּסור לוֹ ָל ָאָדם ׁ ֶשיֹּ ַאכל ֶקוֹדם ׁ ֶשַיּ ְבִ ּדיל Rav Ashi: Once Ameimar happened to come to our place ֲח ָדא ִא ְיק ַלע ַא ֵמ ָימר ְל ַא ְתִרין, ְו ָלא and we did not have wine for havdala. We brought him beer this applies only if one has a cup of wine with which to recite havdala and has not yet done so. However, if one does not have ֲהָוה ָלן ַח ְמָרא. ַא ְיּ ִית ָינא ֵל ּיה ׁ ִש ְיכָרא – and he did not recite havdala, and he passed the night N any wine, he may rely on the havdala recited during the prayer ְו ָלא ַא ְבִ ּדיל, ּו ָבת ְטָוות. ְל ָמ ָחר ָטַר ְח ָנא fasting, as it is prohibited to eat before havdala. Th e next day service and proceed to eat. According to this opinion, Ameimar we exerted ourselves and brought him wine, and he recited was extra stringent when he fasted despite not having anything ְו ַא ְיּ ִית ָינא ֵל ּיה ַח ְמָרא, ְו ַא ְבֵ ּדיל, ּו ְט ֵﬠים .havdala and tasted some food. Th e next year he again hap- to use for havdala ִמ ֵ ּידי. ְל ׁ ָש ָנה ּת ּו ִא ְיק ַלע ְל ַא ְתִרין, ָלא N pened to come to our place. Once again we did not have ֲהָוה ָלן ַח ְמָרא, ַא ְיּ ִית ָינא ׁ ִש ְיכָרא. ֲא ַמר: -Dates were abun : ִּפ ְיר ָזוֹמא ְו ׁ ִש ְיכָרא – N Barley beer and date beer wine and we brought him beer. He said: If so, if it is so dif- dant in Babylonia. Consequently, date beer was a common and ִאי ָה ִכי ֲח ַמר ְמִד ָינה ּהוא. ַא ְבִ ּדיל ּו ְט ֵﬠים fi cult to obtain wine in your place, beer is the wine of the inexpensive beverage that was consumed primarily by the poor. H ִמ ֵ ּידי. province. He recited havdala over the beer and tasted some Beers produced from other products were held in higher regard. food. HALAKHA The Sages discussed the : ֲח ַמר ְמִד ָינה – Th e Gemara notes that one may learn from Ameimar’s conduct Wine of the province ׁ ְש ַמע ִמ ָּינ ּה ְּת ָלת; ׁ ְש ַמע ִמ ָּינ ּה: ַה ַּמ ְבִ ּדיל -three halakhot: Learn from it that one who recites havdala in appropriate course of action when the requisite wine is unavail ַּב ְּת ִפ ָּלה ָצִר ְיך ׁ ֶשַיּ ְבִ ּדיל ַﬠל ַה ּכוֹס; ּו ׁ ְש ַמע the prayer service must recite havdala again over a cup, as able. Is one permitted to use a different beverage, known as the ִמ ָּינ ּה: ָא ּסור לוֹ ָל ָא ָדם ׁ ֶשיֹּ ַאכל ֶקוֹדם Ameimar had presumably recited the paragraph of havdala in wine of the province, which replaces wine as the main beverage ׁ ֶשַיּ ְבִ ּדיל; ּו ׁ ְש ַמע ִמ ָּינ ּה: ִמי ׁ ֶש ּלֹא ִה ְבִ ּדיל his Amida prayer. And learn from it that it is prohibited for a of that place? With regard to havdala, the halakha is that one ,person to eat before he recites havdala.N And learn from it may recite havdala using the wine of the province. However ְּב ָמוֹצ ֵאי ׁ ַש ָּבת – ַמ ְבִ ּדיל ְו ֵהוֹל ְך ָּכל that one who did not recite havdala at the conclusion of one may not recite havdala over bread (Shulĥan Arukh, Oraĥ ַה ַּׁש ָּבת ּכ ּו ּלוֹ. Ĥayyim 296:2). Shabbat may recite havdala anytime during the entire week, Some commentaries say that one may also recite kiddush i.e., during the fi rst three days of the week. over the wine of the province (Rosh, based upon the Ri; Ra’avan). Other authorities rule that if there is no wine available, kiddush -In the above story, Ameimar refused to recite havdala over beer. should be recited over bread (Ba’al Halakhot Gedolot; Rif; Ram ְּב ָﬠא ִמ ֵּינ ּיה ַרב ּהו ָנא ֵמַרב ִח ְסָ ּדא: ַמ ּהו Th e Gemara addresses this issue at greater length. Rav Huna bam, based upon the Jerusalem Talmud). The Rosh maintains ְל ַק ּד ׁ ֵוֹשי ַא ִּׁש ְיכָרא? ֲא ַמר: ָה ׁ ְש ָּתא ּו ַמה raised a dilemma before Rav Ĥisda: What is the halakha that at night one should recite kiddush over bread, and during ִּפ ְיר ָזוֹמא ּו ְת ֵא ֵיני, ְו ַא ְס ֵני, ִ ּד ְב ַﬠאי ִמ ֵּינ ּיה with regard to whether it is permitt ed to recite kiddush over the day over the wine of the province. This is the prevailing ֵמַרב, ְוַרב ֵמַר ִּבי ִח ָיּיא, ְוַר ִּבי ִח ָיּיא ֵמַר ִּבי date beer? He said: Now, if with regard to barley beer, fi g beer, custom (Shulĥan Arukh, Oraĥ Ĥayyim 272:9, and in the comment .(and beer produced from berries, I raised a dilemma before of the Rema ְולֹא ָּפ ׁ ַשט ֵל ּיה, ׁ ִש ְיכָרא ִמ ָּיב ֲﬠָיא? With regard to for Grace after Meals, if wine is unavailable, Rav as to whether or not they may be used for kiddush, and Rav it is permitted to use the wine of the province. Even if wine is had previously raised this dilemma before Rabbi Ĥiyya, and available but expensive, one may use the wine of the province Rabbi Ĥiyya had inquired of Rabbi Yehuda HaNasi, and he instead of wine (Rema). If one does not have even the wine of did not resolve it for him, as he could not fi nd a source that the province, he may use any other beverage that is a popular clearly permits it, is it necessary to say that date beer,N which drink in that locale, even if it is entirely dissimilar to wine (Ateret is inferior to those other types of beer, may not be used for Zekeinim, citing the Maharshal; Shulĥan Arukh, Oraĥ Ĥayyim kiddush? 282:2). Th ose who heard this response understood from it that it is ָס ּבור ִמ ָּינ ּה: ַק ּד ֵּׁוֹשי ּהוא ְ ּד ָלא ְמ ַקְ ּד ׁ ִש ַינן kiddush that one may not recite over it, but one may recite ִﬠ ָּילֵו ּיה, ֲא ָבל ַא ְב ּד ֵוֹלי – ַמ ְבְ ּד ִל ַינן. ֲא ַמר havdala over date beer. Rav Ĥisda said to them that Rav said ְל ּהו ַרב ִח ְסָ ּדא, ָה ִכי ֲא ַמר ַרב: ְּכ ׁ ֵשם as follows: Just as one may not recite kiddush over date beer, ׁ ֶש ֵאין ְמ ַקְ ּד ׁ ִשין ָﬠ ָליו – ָּכ ְך ֵאין ַמ ְבִ ּד ִילין so one may not recite havdala over it. It was also stated that Rav Taĥalifa bar Avimi said that Shmuel said: Just as one may ָﬠ ָליו. ִא ְּית ַמר ַנ ִמי, ָא ַמר ַרב ַּת ֲח ִל ָיפא not recite kiddush over date beer, so one may not recite ַּבר ֲא ִב ִימי ָא ַמר ׁ ְש ּמו ֵאל: ְּכ ׁ ֵשם ׁ ֶש ֵאין .havdala over it ְמ ַקְ ּד ׁ ִשין ָﬠ ָליו – ָּכ ְך ֵאין ַמ ְבִ ּד ִילין ָﬠ ָליו. Perek X . 107a 237 . פרק י׳ דף קז. BACKGROUND Th e Gemara relates that Levi sent Rabbi Yehuda HaNasi a beer ֵלִוי ׁ ְשַדר ֵל ּיה ְלַר ִּבי ׁ ִש ְיכָרא ַּבר ְּת ֵל ַיסר The common method of of thirteen soakings,B i.e., thirteen batches of dates had been : ְּת ֵל ַיסר ְמ ָג ֵני – Thirteen soakings ְמ ָג ֵני. ְט ַﬠ ֵּמ ּיה, ֲהָוה ְּב ִסים ּטו ָבא. ֲא ַמר: :manufacturing beer, according to the ge’onim, was as follows soaked in water until it had thoroughly absorbed the taste of the ְּכגוֹן ֶזה ָר ּאוי ְל ַקֵ ּד ׁש ָﬠ ָליו, ְו ַלוֹמר ָﬠ ָליו ָּכל Water and bindweed were mixed with crushed dates. After dates. Th is was considered a high-quality beer. Rabbi Yehuda ׁ ִשירוֹת ְו ּתו ׁ ְש ָּבחוֹת ׁ ֶש ָּב ָעוֹלם. ְּב ֵל ְיל ָיא this mixture was left sitting overnight, the water was poured into a second barrel of crushed dates. The same process was HaNasi tasted it and it was especially pleasant. He said: A beer like this is fi t to recite kiddush over and to say upon it all the ַצ ֲﬠֵר ּיה. ֲא ַמר: ְמַי ְּסָרן ּו ְמ ַפֵיּיס. performed a third time. At this point, the beer was allowed to ferment. songs and praises in the world, as it is as good as wine. At night, The Gemara here describes the production of fi ne beer. it disrupted his digestion and caused him pain. He said: It Water was transferred thirteen times into thirteen diff erent pains on the one hand and soothesN on the other. barrels, so that it absorbed much of the taste of the dates. With regard to the discomfort caused by beer, the Gemara cites ָא ַמר ַרב ֵיוֹסף: ֶא ּדוֹר ָּבַר ִּבים ְ ּד ָלא ִא ׁ ְיש ֵּתי Other authorities assert that the Gemara is referring to the thirteen times the beer was strained to remove impu- related statements of amora’im. Rav Yosef said: I will take a vow ׁ ִש ְיכָרא. ֲא ַמר ָר ָבא: ִא ׁ ְיש ֵּתי ֵמי ְזוֹריוֹן ְולֹא rities. This might very well be another stage in the process in public, which cannot be nullifi ed, that I will not drink beer ִא ׁ ְיש ֵּתי ׁ ִש ְיכָרא. .described above due to its negative eff ects, despite the fact that beer was a popu-

NOTES lar beverage in Babylonia. Rava said: I would rather drink water used for soaking fl ax, and I will not drink beer. -Some commentaries ex : ְמַי ְּסָרן ּו ְמ ַפֵיּיס – Pains and soothes And Rava said: One who recites kiddush over beer, his regular ְו ָא ַמר ָר ָבא: ֶּת ֱיהֵוי ׁ ַש ְק ּיו ֵת ּיה ׁ ִש ְיכָרא ,plain that beer impairs one’s intellect. Its sweet taste is enticing drink should be beer. In other words, the fi tt ing punishment ַמאן ִ ּד ְמ ַקֵ ּד ׁש ַא ִּׁש ְיכָרא. ַרב, ַא ׁ ְש ַּכ ֵח ּיה .(but its effects are negative (Rabbeinu Ĥananel; Arukh for one who recites kiddush over beer, the poor man’s drink in ַרב ּהו ָנא ְ ּד ַקֵ ּד ׁיש ַא ִּׁש ְיכָרא. ֲא ַמר ֵל ּיה: HALAKHA Babylonia, is for him to become poor himself and have to drink ׁ ָשֵרי ַא ָּבא ְל ִמ ְיק ֵני ִא ְיס ִּת ֵירי ִמ ִּׁש ְיכָרא. One beer on a regular basis. Th e Gemara relates that Rav was found : ׁ ְש ִתַיּת ּכוֹס ִק ּיד ּו ׁש – Drinking from the cup of kiddush must drink at least a cheekful of wine from the cup used for by Rav Huna reciting kiddush over beer. He said to him: Abba, kiddush. For an average-sized person, a cheekful is the major- Rav’s fi rst name, has started to acquire coins with beer. As Rav ity of one quarter-log, but the amount is larger for a bigger person. However, one is never required to drink more than recently began selling beer, it has become his favorite beverage, one quarter-log (Magen Avraham; Shulĥan Arukh, Oraĥ Ĥayyim to the extent that he uses it for kiddush. 271:13). Th e Sages taught: One may recite kiddush only over wine, and ָּת ּנו ַר ָּב ַנן: ֵאין ְמ ַקְ ּד ׁ ִשין ֶא ָּלא ַﬠל ַה ַיּ ִין, -one may recite blessings only over wine. Th e Gemara express ְו ֵאין ְמ ָבְר ִכין ֶא ָּלא ַﬠל ַה ַיּ ִין. ַא ּט ּו :es surprise: Is that to say that one does not say the blessing ַא ִּׁש ְיכָרא ְו ַא ַּמ ָיּא ִמי ָלא ְמ ָבְר ִכין ֲﬠ ַל ְיּ ּהו By Whose word all things [shehakol] came to be, over beer ׁ ֶש ַה ּ ֹכל ִנ ְה ָיה ִּבְד ָברוֹ? ָא ַמר ַא ַּבֵיי, ָה ִכי and water? Abaye said: Th is is what the baraita is saying: One only says: Bring a cup of blessing to recite the blessing of ָק ָא ַמר: ֵאין ְאוֹמִרים ָ״ה ֵבא ּכוֹס ׁ ֶשל :Grace aft er Meals, over wine. Th e Rabbis taught in a baraita ְּבָר ָכה ְל ָבֵר ְך״ ֶא ָּלא ַﬠל ַה ַיּ ִין. ָּת ּנו ַר ָּב ַנן ֵאין One may not recite kiddush over beer. In the name of Rabbi ְמ ַקְ ּד ׁ ִשין ַﬠל ַה ֵּׁש ָכר. ִמ ּׁש ּום ַר ִּבי ֶא ְל ָﬠָזר Elazar, son of Rabbi Shimon, they said that one may recite ַּבר ַר ִּבי ׁ ִש ְמעוֹן ָא ְמ ּרו: ְמ ַקְ ּד ׁ ִשין. kiddush over beer. With regard to the halakha that one who recites kiddush must ִמ ְּט ִﬠ ַימת ַיִין – ָּכל ׁ ֶש ּהוא. ַר ִּבי ֵיוֹסי ַּבר -drink from the cup, the Gemara states that one fulfi lls the mitz ְי ּהו ָדה ֵאוֹמר: ְמלֹא ּלו ְג ָמא. ָא ַמר ַרב va of kiddush by tasting any amount of wine. Rabbi Yosei, son ּהו ָנא ָא ַמר ַרב, ְו ֵכן ָּת ֵני ַרב ִּג ֵ ּידל ְ ּד ִמן ֶנֶר ׁש: of Yehuda, says that one must drink at least a cheekful. Rav ַה ְמ ַקֵ ּד ׁש ְו ָט ַﬠם ְמלֹא ּלוְג ָמא – ָי ָצא, ְו ִאם Huna said that Rav said, and Rav Giddel from the city of Neresh likewise teaches: One who recites kiddush and tastes ָלאו – לֹא ָי ָצא. a cheekful has fulfi lled his obligation, and if not, he has not fulfi lled his obligation.H Rav Naĥman bar Yitzĥak said: I teach this baraita in a precise ָא ַמר ַרב ַנ ְח ָמן ַּבר ִי ְצ ָחק: ֲא ָנא ָּת ֵנ ָינא -manner, and I do not mention Giddul bar Menashya, nor Gid ָל ּה ָלא ִּג ּיד ּול ַּבר ְמ ַנ ׁ ְשָיא, ְו ָלא ִּג ּיד ּול ַּבר dul bar Minyumei, but rather the plain name Giddul, without ַמ ְנ ּיו ִמי, ֶא ָּלא ִּג ּיד ּול ְס ָת ָמא. ְל ַמאי ָנ ְפ ָקא any identifying moniker. Th e Gemara asks: What is the practi- ִמ ָּינ ּה? ְל ִמ ְיר ָמא ִ ּד ֵיד ּיה ַאִ ּד ֵיד ּיה. cal diff erence in Rav Giddel’s name? Th e Gemara answers: To raise a contradiction between one of his rulings and another one of his rulings. Since it is not clear exactly which Sage issued this ruling, it is impossible to prove that he reversed or contra- dicted his opinion in a later statement. -Th e Gemara returns to the mishna, which stated that it is pro ָ״ס ּמו ְך ַל ִּמ ְנ ָחה״. ִא ַּיב ֲﬠָיא ְל ּהו: ָס ּמו ְך -hibited to eat adjacent to minĥa time on Passover eve. A di ְל ִמ ְנ ָחה ְּג ָדוֹלה ְּת ַנן, אוֹ ִ ּד ְיל ָמא ָס ּמו ְך lemma was raised before the Sages in the study hall: Did we ְל ִמ ְנ ָחה ְק ַט ָּנה ְּת ַנן? learn in the mishna that it is prohibited to eat adjacent to the time of the greater minĥa [minĥa gedola], which is half an hour aft er midday, or perhaps we learned in the mishna that it is prohibited to eat adjacent to the time of the lesser minĥa [minĥa ketana], two and a half hours before sunset? Th e Gemara elaborates: Did we learn in the mishna that it is ָס ּמו ְך ְל ִמ ְנ ָחה ְּג ָדוֹלה ְּת ַנן – ּו ִמ ּׁש ּום ֶּפ ַסח, prohibited to eat adjacent to the time of the greater minĥa, and ִ ּד ְיל ָמא ָא ֵתי ְל ִמ ְימ ׁ ַש ְך, this is because of the Paschal lamb, lest one come to be drawn aft er the meal and spend a long time eating, as was typical for large meals, פרק י׳ דף קז. . Perek X . 107a 238 Perek X Daf 107 Amud b

NOTES ?and he will end up refraining from performing the Paschal lamb ְו ָא ֵתי ְל ִא ְימ ֵנוֹﬠי ִמ ְּל ֶמ ֶיﬠ ַבד ִּפ ְס ָחא. אוֹ Excessive eating : ֲא ִכ ָילה ַּג ָּסה – Or perhaps we learned this halakha in the mishna as pertaining to Excessive eating is consumption when one is already full to the ִ ּד ְיל ָמא ָס ּמו ְך ְל ִמ ְנ ָחה ְק ַט ָּנה ְּת ַנן, ּו ִמ ּׁש ּום the time adjacent to the lesser minĥa, and the reason for the prohibi- point that he does not want to eat any more, but ַמ ָּצה ִ ּד ְיל ָמא ָא ֵתי ְל ֵמ ְיכ ָל ּה ְל ַמ ָּצה ֲא ִכ ָילה tion is due to matza. If one eats shortly before nightfall, perhaps he he forces himself to continue eating. In certain N ַּג ָּסה. will come to eat the matza as an act of excessive eating, when one circumstances, the halakha does not consider forces himself to eat despite the fact that he has no desire to do so. excessive eating as eating at all. In any case, it is certainly improper to fulfill the mitzva of eating Ravina said: Come and hear a solution from a baraita: Even King matza in this fashion. At the same time, it is also ָא ַמר ָר ִב ָינא, ָּתא ׁ ְש ַמע: ֲא ִפ ּיל ּו ַא ְגִר ַּיפס N .Agrippa, who regularly eats every day at nine hours, i.e., three hours inappropriate to eat sacrificial foods ravenously ַה ֶמ ֶל ְך ׁ ֶש ּהוא ָרִגיל ֶל ֱאכוֹל ִּב ֵת ׁ ַשע ׁ ָשעוֹת – before sunset, on that day of Passover eve, he may not eat until dark. The most fitting manner to consume sacrificial אוֹתוֹ ַהיּוֹם לֹא יֹ ַאכל ַﬠד ׁ ֶש ֶּת ְח ׁ ַש ְך. ִאי Ravina infers from this baraita: Granted, if you say that we learned in foods, such as the Paschal lamb, is to eat a few ֲא ַמְר ְּת ִּב ׁ ְש ָל ָמא ָס ּמו ְך ְל ִמ ְנ ָחה ְק ַט ָּנה ְּת ַנן – the mishna that it is prohibited to eat adjacent to the lesser minĥa, this other items of food first, so that one will be full only .(is why his actions are accounted to the greatness of Agrippa, as he after eating the sacrificial foods (Me’iri ַה ְי ּינו ְר ּבו ֵת ּיה ְ ּד ַא ְגִר ַּיפס The : ֲא ִפ ּיל ּו ַא ְגִר ַּיפס ַה ֶמ ֶל ְך – refrained from eating despite the fact that the prohibition had not yet Even King Agrippa gone into eff ect. phrase: Even King Agrippa, does not simply mean that King Agrippa acted in the same manner as ev- However, if you say that we learned in the mishna that one may not eryone else. Rather, it indicates that although the ֶא ָּלא ִאי ָא ְמַר ְּת ָס ּמו ְך ְל ִמ ְנ ָחה ְּג ָדוֹלה ְּת ַנן – ,eat adjacent to the greater minĥa, what is the greatness of Agrippa? king maintained unique habits, due to his honor ַמאי ְר ּבו ֵת ּיה ְ ּד ַא ְגִר ַּיפס? ָחל ִא ּיס ּור ֲﬠ ֵל ּיה wealth, and the like, and there was reason not to ,Th e prohibition against eating had already taken eff ect at the outset ֵמ ִﬠ ָּיקָרא! ֶא ָּלא ָס ּמו ְך ְל ִמ ְנ ָחה ְק ַט ָּנה ְּת ַנן – right aft er midday. Rather, it must be that we learned in the mishna apply the general rules to him, he nevertheless that it is prohibited to eat adjacent to the lesser minĥa, and Agrippa acted in accordance with the regular principles of conduct. was praised for changing his regular routine, despite the fact that he -Some com : ַמ ְט ִּביל ְּבַיְר ֵקי – was not obligated to do so. Would dip vegetables mentaries explain that he would dip vegetables in However, the question still remains: Ultimately, what is the greatness vinegar, as vinegar before a meal is not tasty and סוֹף סוֹף, ַמאי ְר ּבו ֵת ּיה ְ ּד ַא ְגִר ַּיפס? ָהא of Agrippa? Th e time of the prohibition had arrived. Although the dulls the teeth, unlike vinegar consumed during or ָמ ְטָיא ֵל ּיה ְז ַמן ִא ּיס ּוָרא! ַמ ּהו ְ ּד ֵת ָימא: ֵּת ׁ ַשע after a meal. Therefore, the Sages permitted one to -ninth hour begins shortly before the prohibition goes into eff ect, Agrip ׁ ָשעוֹת ְל ַא ְגִר ַּיפס ְּכ ַאְר ַּבע ׁ ָשעוֹת ִ ּד ַידן ָ ּד ֵמי, pa’s meal would presumably extend into the time when it is prohibited eat vinegar before a meal (Arukh). ָקא ַמ ׁ ְש ַמע ָלן. The Ben : ַמ ְט ִּביל ִּב ְב ֵני ֵמ ַﬠִיין – to eat, and therefore it was indeed prohibited for him to start his meal Dip in the intestines at the regular time. Th e Gemara answers: Since Agrippa was accus- Yehoyada explains that this halakha applies specifi- tomed to eating in the aft ernoon, it might have been thought that he cally to intestines. The ruling is based upon the Ge- should be permitt ed to eat at this hour on Passover eve as well. Lest mara in tractate Nedarim, which states that intes- tines are not considered meat, which indicates that you say that since Agrippa would not eat during the morning like most intestines are not a significant food. Consequently, people, nine hours for Agrippa is considered like four hours for us, one may eat them in the afternoon of Passover eve. the baraita therefore teaches us that we do not distinguish between ִנ ּירו – Break up for yourselves a fallow ground Some commentaries explain that one : ָל ֶכם ִניר .Agrippa and anyone else in this regard Rabbi Yosei said: It is prohibited to eat a proper meal from minĥa time who eats only fruit is like one who sows without ָא ַמר ַר ִּבי ( ֵיוֹסי): ֲא ָבל ַמ ְט ִּביל ּהוא ְּב ִמ ֵיני onward;H however, one may dip and eat types of refreshments, e.g., plowing, as this food will not satisfy him (Rav Yehuda ben Rav Binyamin HaRofeh). When one is ַתְרִּג ָימא. ַר ִּבי ִי ְצ ָחק ַמ ְט ִּביל ְּבַיְר ֵקי. ַּת ְנָיא fruit or meat that do not constitute a full meal and will not fi ll one’s very hungry, it is preferable for him to eat a small ַנ ִמי ָה ִכי: ַה ַּׁש ָּמ ׁש ַמ ְט ִּביל ִּב ְב ֵני ֵמ ַﬠִיין ְו ְנוֹת ָנן stomach. Th e Gemara relates that Rabbi Yitzĥak would dip and eat amount first, to whet his appetite, after which he N ִל ְפ ֵני ָה ְאוֹר ִחים. vegetables. Th at opinion, that it is permitt ed to snack aft er minĥa time can eat his meal and be satiated (see Rashbam; on Passover eve, was also taught in a baraita: During the aft ernoon of Nimmukei Yosef; Rabbeinu Yehonatan). Passover eve, the waiter may dip vegetables in the intestinesN of the animals that had been slaughtered in preparation for the Festival meals and place them before the guests who had registered for the Paschal lamb. Th is was done to whet their appetites, so they would eat the Paschal lamb and matza that evening with greater relish. Th e baraita continues: And although there is no absolute proof for ְו ַאף ַﬠל ִּפי ֶּׁש ֵאין ְר ָא ָיה ַלָ ּד ָבר – ֵז ֶכר ַלָ ּד ָבר, this matt er, there is an allusion to this matt er, as it is stated: “Break ׁ ֶש ֶּנ ֱא ַמר: ִ״נ ּירו ָל ֶכם ִניר ְו ַאל ִּתְזְר ּעו ֶאל N ”up for yourselves a fallow ground, and do not sow among thorns ִקוֹצים״. (Jeremiah :). Th is verse teaches that one must undertake prepara- tions to achieve positive results. Similarly, one should eat a small amount in the aft ernoon to enable him to consume more in the evening. Th e Gemara relates that Rava would drink wine the entire day of ָר ָבא ֲהָוה ׁ ָש ֵתי ַח ְמָרא ּכ ּו ֵּלי ְמ ַﬠ ֵּלי ָיוֹמא Passover eve, so as to whet his appetite to enable him to eat more ְ ּד ִפ ְיס ָחא, ִּכי ֵה ִיכי ְ ּד ִנ ְיגְרֵר ּיה ְל ִל ֵּיב ּיה, ְ ּד ֵנ ּיכול matza at night. Rava said: From where do I say it, that wine whets ַמ ָּצה ְט ֵפי ְל ְאוֹר ָתא. ָא ַמר ָר ָבא: ְמ ָנא ָא ִמ ָינא the appetite? As we learned in a mishna: ָל ּה ְ ּד ַח ְמָרא ִמ ְיגַרר ָּגֵריר – ִ ּד ְת ַנן:

HALAKHA vegetables. One who will become full even from a snack should ִא ּיס ּור – The prohibition against eating adjacent to minĥa time It is prohibited to eat on Passover eve from not eat at all (Rema). One should not drink a small amount of : ֲא ִכ ָילה ָס ּמו ְך ְל ִמ ְנ ָחה the beginning of the tenth hour, so that one will eat matza wine, as this will reduce his appetite, but he may drink a lot in the evening with a hearty appetite. The prohibition applies of wine, which will increase his appetite (Shulĥan Arukh, Oraĥ only to bread; it is permitted to eat a small amount of fruits and Ĥayyim 471:1).

Perek X . 107b 239 . פרק י׳ דף קז: