Rav Chananya the son of Shelemya and the students of Rav were sitting at a meal, and Rav Hamnunah the Elder was serving them. They said to him: Go and see if the day has become holy i.e., if Shabbat has begun while we were eating. If so, we will interrupt our meal and establish it as a Sabbath meal, by reciting kiddush. He said to them: you needn’t do so; Sabbath establishes itself. As Rav said: Just as the Sabbath establishes itself automatically for the sake of tithes, in the same way, the Sabbath establishes itself for kiddush.
They understood this: Because, in this case, it establishes itself for kiddush, in that case, it establishes for Havdallah.
Rav Amram said to them: This is what Rav said: For kiddush, it establishes itself, but for Havdallah it does not establish itself.
And what case is this? For the subject of interrupting; that we do not interrupt. But beginning a meal without making kiddush or havdallah first — we do not begin. And for interrupting, we also don’t say it except as regards eating, but drinking? No. And drinking, also, we do not say it except in the case of wine and beer, but water? There is nothing there.
This disagrees with Rav Huna. For Rav Huna saw this guy who was drinking water before havdallah. He said to him: Are you not afraid, sir, of choking? For it was taught in the name of Rabbi Akivah: Anyone who tastes the slightest amount before he makes havdallah, his death is by choking. The rabbis of the house of Rav Ashi were not particular regarding water.
Ravina asked a question of Rav Nachman bar Yitzchak: Someone who did not make kiddush on the evening of the Sabbath, may that one make kiddush at any point all through the entire day? He said to him: It is like what the sons of Rabbi Chiyya said: One who did not make havdallah on the evening following Shabbat, makes havdallah and continues the whole week through. Here, too, one who did not make kiddush on the evening of the Sabbath makes kiddush and continues the whole day through.
He challenged by quoting a baraita: The nights of Shabbat and the nights of a festival — they have the kiddush on the cup, and they have the remembrance i.e., the topical insertion in the blessing after the meal. During the daytime of Shabbat and festivals, they do not have kiddush on the cup, but they do have the remembrance in the blessing after the meal. And if it enters your mind that one who did not make kiddush on the evening of Shabbat makes kiddush and continues the whole day through, on Shabbat and festivals too there ought to be kiddush on the cup, for if it is the case that he did not make kiddush when it was dark, he makes kiddush on the morrow! So the challenge is that since it says there is no kiddush during the day, that would seem to exclude it even in the case where he was unable to make it at night.
The challenge is deflected: He said to him: The tanna did not teach “for if”. The Tanna is teaching the normal halacha, and not the unusual case where a make-up kiddush is recited.
He challenged by quoting a baraita: The honor of the day and the honor of the night — the honor of the day takes precedence. I.e., it is better to have a special meal during the day than at night, if one can only afford to have something special such as an extra cup of wine for one of the meals. And if has nothing except a single cup, he says upon it 105b the kiddush of the day, because the kiddush of the day takes precedence over the honor of the day and the honor of the night. And if it is so, let him delay until the morrow, and do both kiddush and honoring the day with it! He said to him: a mitzvah is more precious in its designated hour.
And who is it who says “A mitzvah is more precious in its hour”? For it was taught: one who enters his house on the evening following Shabbat blesses on the wine, and on the light, and on the spices, and after that he says Havdallah on the cup. And if he does not have anything except a single cup, he lets it rest until after the meal, and makes the three blessings, all of them, after it. The three being on the wine, on Havdallah, and the blessing after the meal.
But do we not say that a mitzvah is precious in its hour? How can he defer that portion of Havdallah?
He said to him: I am not someone who says “I am wise”, nor am I one who sees visions, nor am I alone in this position, rather, I am one who compiles gemara the traditions of our people, and this is how they teach in the beit midrash — as I said. We teach a distinction between bringing in the day and bringing out the day. Bringing in the day, every small amount that we make it sooner is an improvement, and it is precious. Bringing out the day, we delay it, because it should not be for us something like a burden.
Learn from this the following eight teachings.
1 Learn from this: One who makes havdallah in the Amidah Prayer is still required to make havdallah on the cup.
2 And learn from this: The blessing after the meal requires a cup.
3 And learn from this: The cup upon which the blessing is recited requires a minimum measurement.
4 And learn from this: The one who blesses is required to taste.
5 And learn from this: His tasting creates its flaw
6 And learn from this: One who wishes to taste food must first make havdallah
106a 7 And learn from this: One is permitted to say two kiddushes i.e., two blessings on a single cup.
8 And learn from this: This baraita is in accordance with the house of Shammai, according to the heart i.e.m, the interpretation of Rabbi Yehudah.
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