Perek X Daf 106 Amud b HALAKHA One who washes his hands should not recite kiddushH N 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.H N 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.