Pesachim — Daf 100a

דילמא משבשתא היא

א"ל מרימר ואיתימא רב יימר אנא איקלעי לפירקיה דרב פנחס בריה דרב אמי וקם תנא ותני קמיה וקיבלה מיניה אי הכי קשיא אלא מחוורתא כדרב הונא

ולרב הונא מי ניחא והאמר רבי ירמיה א"ר יוחנן ואיתימא א"ר אבהו א"ר יוסי בר רבי חנינא הלכה כר' יהודה בערב הפסח והלכה כר' יוסי בע"ש

הלכה כר' יהודה בערב הפסח מכלל דפליג רבי יוסי בתרוייהו

לא הלכה מכלל דפליגי בהפסקה

דתניא מפסיקין לשבתות דברי רבי יהודה רבי יוסי אומר אין מפסיקין

ומעשה ברשב"ג [ורבי יהודה] ורבי יוסי שהיו מסובין בעכו וקדש עליהם היום א"ל רשב"ג לרבי יוסי ברבי רצונך נפסיק וניחוש לדברי יהודה חבירנו

אמר לו בכל יום ויום אתה מחבב דבריי לפני רבי יהודה ועכשיו אתה מחבב דברי רבי יהודה בפני (אסתר ז, ח) הגם לכבוש את המלכה עמי בבית

א"ל א"כ לא נפסיק שמא יראו התלמידים ויקבעו הלכה לדורות אמרו לא זזו משם עד שקבעו הלכה כר' יוסי:

אמר רב יהודה אמר שמואל אין הלכה לא כר' יהודה ולא כר' יוסי אלא פורס מפה ומקדש איני והא אמר רב תחליפא בר אבדימי אמר שמואל כשם שמפסיקין לקידוש

Perhaps it is a corrupted version.1 Said Meremar to him — others state, R. Yemar; I visited the session of R. Phineas the son of R. Ammi, and a tanna arose and recited it2 before him and he accepted it [as correct]. If so, there is a difficulty? Hence it is clearly [to be explained] as R. Huna. 3 Yet is it satisfactory according to R. Huna? Surely R. Jeremiah said in R. Johanan's name-others state, R. Abbahu said in the name of R. Jose b. R. Hanina — : The halachah is as R. Judah in respect to the eve of Passover, and the halachah is as R. Jose in respect to the eve of the Sabbath. ‘The halachah is as R. Judah in respect to the eve of Passover, whence it follows that R. Jose disagrees on both?4 - No: ‘The halachah [etc.]’ proves that they disagree in respect to interruption. For it was taught: One must interrupt [the meal] for the Sabbath:5 this is R. Judah's ruling. R. Jose said: One need not interrupt [the meal].6 And it once happened that R. Simeon b. Gamaliel, R. Judah and R. Jose were dining7 at Acco, when the day became holy upon them.8 Said R. Simeon b. Gamaliel to R. Jose: ‘Berabbi,9 is it your wish that we interrupt [our meal] and pay heed to the words of our colleague Judah?’ Said he to him: ‘Every [other] day you prefer my words to those of R. Judah, whereas now you prefer R. Judah's words in my very presence — "will he even force the queen before me in my house"?’10 ‘If so,’ he rejoined, ‘we will not interrupt [the meal], lest the disciples see it and establish the halachah [thus] for all time.’11 It was related: They did not stir thence until they had established the halachah as R. Jose. Rab Judah said in Samuel's name: The halachah is neither as R. Judah12 nor as R. Jose,13 but one must spread a cloth14 and sanctify [the day].15 But that is not so, for R. Tahlifa b. Abdimi said in Samuel's name: Just as one must interrupt [the meal] for kiddush, latter agrees with the Mishnah as explained above. agreement. Sabbath commences, remove the table and recite grace (the table was generally removed before grace, v. Ber. 42a), then recite kiddush, the prayer of sanctification, and proceed as with a new meal. According to a version infra 100b, the table was removed before kiddush, which then preceded grace (Tosaf.). Judah in respect to Passover eve, whence it follows that R. Jose disagrees there too, this disagreement is likewise in reference to interrupting the meal, R. Jose maintaining that even on the eve of Passover he need not interrupt it once he has commenced (i.e.,if he commenced at the permitted time — Rashbam and Tosaf). But he admits that a man must not commence a meal in the first place shortly before minhah, and that is the meaning of the Mishnah too.