Parallel
פסחים 107
Soncino English Talmud · Berean Standard Bible
Raba said: The law is: He who has tasted [food] recites kiddush, and he who has tasted [food] recites habdalah Again, he who does not recite kiddush on the eve of the Sabbath proceeds to recite kiddush any time during the Sabbath, until the termination of the Sabbath. He who did not recite habdalah at the termination of the Sabbath proceeds to recite habdalah and time during the week. Amemar commenced this ruling of a Raba in the following version: The law is: He who has tasted [food] recites kiddush, he who has tasted [food] recites habdalah; he who did not recite kiddush on the eve of the Sabbath proceeds to recite kiddush at any time of the day. He who did not recite habdalah proceeds to recite habdalah the whole day. Mar Yanuka and Mar Kashisha the sons of R. Hisda said to R. Ashi: Amemar once visited our town: lacking wine, we brought him beer [for habdalah], but he would not recite habdalah [over it], ‘and passed the night fasting.’ The next day we took trouble to procure wine for him, whereupon he recited habdalah and ate something. The following year he again visited our town, [and] we offered him beer. Said he, ‘If so, it is the wine of the country’; [so] he recited habdalah and ate a little. This proves three things; [i] [Even] he who recites habdalah in the Prayer must recite habdalah over a cup [of wine]; [ii] a man must not eat until he has recited habdalah; and [iii] he who did not recite habdalah at the termination of the Sabbath proceeds to recite habdalah any time during the week. R. Hisda asked R. Huna: Is it permitted to recite kiddush over beer? Said he to him, Seeing that I asked Rab, and Rab asked R. Hiyya, and R. Hiyya asked Rabbi about pirzuma, fig [-beverage], and asne, and he could not resolve it for him, can there be a question about [barley] beer! Now it was understood from him: kiddush indeed may not be recited over it, yet we can recite habdalah over it. Said R. Hisda to them, Thus did Rab say: Just as you may not recite kiddush over it, so may you not recite habdalah over it. It was stated too’ R. Tahlifa b. Abdimi said in Samuel's name: Just as you may not recite kiddush over it, so may you not recite habdalah over it. Levi sent to Rabbi beer strained thirteenfold. On tasting it he found it well-flavoured. Said he: ‘Over such as this it is fitting to recite kiddush and to utter all the psalms and praises in the world.’ At night it caused him pains. Said he: ‘Seeing that it chastises us, shall it propitiate!’ R. Joseph said: I will vow in the presence of a multitude not to drink beer. Raba said: I would drink flaxwater, yet I would not drink beer. Raba also said: His drink shall be but beer who recites kiddush over beer. Rab found R. Huna reciting kiddush over beer. Said he to him: ‘Abba has begun to acquire istiri with beer. ‘ Our Rabbis taught: You recite kiddush over wine only, and you say a blessing over wine only. Do we then not recite the blessing, ‘by whose word all things exist’ over beer and water? — Said Abaye, this is what he means: You do not say, ‘bring a cup of blessing to say Grace [after meals],’ over aught except wine. Our Rabbis taught: You do not recite kiddush over beer. On the authority of R. Eleazar son of R. Simeon they said: You can recite kiddush [over it]. The tasting of wine [demands] but a small quantity. R. Jose b. Judah said: [At least] a mouthful. R. Huna said in Rab's name, an thus did R. Gidal of Naresh learn: He who recites kiddush and drinks a mouthful [of the wine] as discharged [his duty]; if not, he has not discharged [his duty]. it. Nahman b. Isaac said: I recite this [name] neither [as] Gidal b. Menassia nor Gidal b. Manyomi, but simply Gidal. What difference does that make? — In respect of opposing [one statement] of his to [another statement] of his. CLOSE TO MINHAH. The scholars asked: Did we learn, CLOSE TO the great MINHAH, or perhaps we learned, CLOSE TO the lesser "MINHAH? Did we learn, CLOSE to the great MINHAH, the reason being on account of the Passover-offering, lest he come to prolong [the meal]
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and refrain from performing the Passover [-offering]; or perhaps we learned CLOSE TO the lesser ‘MINHAH, the reason being on account of the unleavened bread, lest he merely gorge himself with the unleavened bread? Said Rabina, Come and hear: Even King Agrippa who was accustomed to eat at nine hours, might not eat on that day until night. fall. Now it is well if you say that we learned, CLOSE TO the lesser MINHAH, Hence it is that which is noteworthy about Agrippa; but if you say [that] we learned, CLOSE TO the great MINHAH, what is there noteworthy about Agrippa, seeing that the interdict has [already] fallen upon him from before? What then? We learned, CLOSE TO the lesser MINHAH? Yet after all what is there remarkable about Agrippa: surely the the of the interdict has come! -You might say: Nine hours to Agrippa is like four hours to us; Hence he informs us [otherwise]. R. Jose Said: But he may make a meal with various sweet-meats. R. Isaac would make a meal with vegetables. It was taught likewise: The attendant may make a meal with the inwards, and he may [also] offer them to the guests. And though there is no proof of this, yet there is a hint thereof, for it is said, Break up for you a fallow ground, and sow not among thorns. Raba used to drink wine the whole of Passover eve, so as to whet his appetite’ to eat more unleavened bread in the evening. Raba said: How do I know that wine whets the appetite? Because we learned:
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