פסחים 100:1 — Soncino English Talmud

Perhaps 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.