פסחים 100 — Soncino English Talmud

¹Perhaps it is a corrupted version. 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 it before him and he accepted it [as correct]. If so, there is a difficulty? Hence it is clearly [to be explained] as R. Huna. 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? - No: ‘The halachah [etc.]’ proves that they disagree in respect to interruption. For it was taught: One must interrupt [the meal] for the Sabbath: this is R. Judah's ruling. R. Jose said: One need not interrupt [the meal]. And it once happened that R. Simeon b. Gamaliel, R. Judah and R. Jose were dining at Acco, when the day became holy upon them. Said R. Simeon b. Gamaliel to R. Jose: ‘Berabbi, 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"?’ ‘If so,’ he rejoined, ‘we will not interrupt [the meal], lest the disciples see it and establish the halachah [thus] for all time.’ 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. Judah nor as R. Jose, but one must spread a cloth and sanctify [the day]. But that is not so, for R. Tahlifa b. Abdimi said in Samuel's name: Just as one must interrupt [the meal] for kiddush,^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ

^ᵃnote:This Baraitha contradicts the previous one, and there is nothing to show that this is more correct, particularly as the latter agrees with the Mishnah as explained above.
^ᵇnote:The second Baraitha: from nine hours.
^ᶜnote:Hence ‘from minhah’ in the first Baraitha means just before nightfall, and thus the Mishnah and both Baraithas are in agreement.
^ᵈnote:Whereas in R. Huna's view R. Jose agrees in respect of Passover eve.
^ᵉnote:The Heb. is in the plural: Sabbaths. I.e., if one started eating before the Sabbath, he must interrupt the meal when the 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.).
^ᶠnote:But he completes the meal, recites grace, and then kiddush. Now when R. Jeremiah states that the halachah is as R. 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.
^ᵍnote:Lit., ‘reclining’.
^ʰnote:I.e., the Sabbath or festival commenced.
^ⁱnote:A title of honour, v. Naz., Sonc. ed. p. 64, n. 1.
^ʲnote:Esth. VII, 8; i.e., will you shame me in my own presence?
^ᵏnote:Lit., ‘for generations
^ˡnote:Who maintains that one must interrupt the meal, which implies that the table must be removed.
^ᵐnote:Who ruled that no interruption whatsoever is required.
^ⁿnote:Which hides the table so that it is not there, as it were.
^ᵒnote:By reciting kiddush.

²so must one interrupt it for habdalah. Now what does ‘one must interrupt’ mean: surely by removing the table? — No: by [spreading] a cloth. Rabbah b. R. Huna visited the Resh Galutha. When a tray [with food] was placed before him, he spread a cloth and sanctified [the day]. It was taught likewise: And they both agree that one must not bring the table unless one has recited kiddush; but if it was brought, a cloth is spread [over it] and kiddush is recited. One [Baraitha] taught: Both agree that one must not commence; while another taught: And both agree that one may commence. As to what was taught, ‘and both agree that one must not commence, it is well: that holds good on the eve of Passover. But as to the statement, ‘And both agree that one may commence,’ when [is that]? If we say, on the eve of the Sabbath, — but surely they differ? — There is no difficulty: here it means before nine [hours]; there, after nine [hours]. As for people who have sanctified [the day] in the synagogue, Rab said: They have not done their duty in respect of wine, but they have done their duty in respect of kiddush. But Samuel maintained:^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ^ᵃᵃ^ᵃᵇ^ᵃᶜ^ᵃᵈ^ᵃᵉ

^ᵖnote:V. Glos.
^ᵠnote:Thus the mere spreading of a cloth is insufficient.
^ʳnote:Exilarch, the official head of Babylonian Jewry.
^ˢnote:It was at the beginning of the meal, the Sabbath having commenced.
^ᵗnote:Rashbam is inclined to delete this phrase. If retained, it refers to R. Judah and R. Jose (Tosaf. and one alternative in Rashbam): though’ they differ as to whether the meal must be interrupted, they agree where it has not yet begun.
^ᵘnote:Small tables were set for each person separately; these were brought in for the meal and removed when It was finished.
^ᵛnote:So that the table is then brought in honour of the Sabbath. Nevertheless it was laid before the Sabbath.
^ʷnote:Cf. p. 534, n. 9.
^ˣnote:This expedient is adopted nowadays that large tables are used, as it would be too troublesome to bring them in after kiddush.
^ʸnote:R. Judah and R. Jose, who disagree in respect of commencing a meal on the eve of the Sabbath just before minhah and also in respect of interrupting a meal at nightfall, if it was begun well before minhah.
^ᶻnote:A meal from minhah and onwards.
^ᵃᵃnote:As R. Huna Supra 99b.
^ᵃᵇnote:There is no controversy in respect to the former.
^ᵃᶜnote:I.e., who have listened to the kiddush recited by the Reader.
^ᵃᵈnote:If they wish to drink wine at home, they must recite the benediction for wine. Even if they drank wine in the synagogue, over which a benediction had been recited, that does not exempt them, at home, for the change of place breaks the continuity and renders this drinking a new act.
^ᵃᵉnote:And as far as they are concerned they need not repeat the kiddush at home.