פסחים 102 — Soncino English Talmud

¹Which Tanna [rules thus on precipitate] rising? R. Judah. For it was taught: If companions were reclining, and they [precipitately] arose to go to the synagogue or to the Beth Hamidrash, when they go out they do not need a blessing beforehand, and when they return they do not need a blessing at the beginning. Said R. Judah: When is that said? When they left some of their companions behind. But if they did not leave some of their companions behind, when they go out they need a blessing beforehand, and when they return they need a blessing at the beginning. Then [make an opposite deduction]: it is only because they are things which need a blessing in the same place that when they go out they do not need a blessing beforehand and when they return they do not need a blessing at the beginning. But for things which do not need a blessing in the same place, even on the view of the Rabbis, when they go out they need a blessing beforehand and when they return they need a blessing at the beginning: shall we say that this is a refutation of R. Johanan[‘s ruling]? — But have we not [already] refuted him once? Shall we [then] say that from this too there is a refutation?-[No:] R. Johanan can answer you: The same law holds good that even for things which do not require a blessing after them in the same place it is unnecessary to recite a blessing [afresh], but as to why he teaches, ‘They [precipitately] arose,’ that is to inform you the extent of R. Judah[‘s view], [viz.,] that even for things which require a blessing after them in the same place, it is only because they left some companions behind [that these additional blessings are not recited]; but if they did not leave some companions behind, when they go out they need a blessing beforehand, and when they return they need a blessing at the beginning. It was taught in accordance with R. Hisda: If companions were reclining to drink wine and they arose [departed] and returned, they need not recite a blessing [anew]. Our Rabbis taught: If members of a company were reclining when the day became holy upon them, a cup of wine is brought to one of them and he recites over it the sanctity of the day [i.e., kiddush], and a second [cup is brought] over which he recites the Grace after meals: these are the words of R. Judah. R. Jose said: he goes on eating until nightfall.6^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ

^ᵃnote:V. supra 101b top that for a change of place no fresh blessing is required under any circumstances.
^ᵇnote:Lit., ‘strength’.
^ᶜnote:V. supra p. 538, n. 3. According to Rashbam the proof is obvious. On the view of Tosaf. ‘to drink wine’ must be deleted, the reference being to bread or the five pieces of grain.
^ᵈnote:I.e., the sun set ushering in the Sabbath or Festival.
^ᵉnote:Immediately, without waiting to finish the meal. Nevertheless, since the Sabbath has commenced, he must first recite the kiddush and then Grace. Hence if he wishes to eat more after Grace, he must begin a new meal.
^ᶠnote:He need not interrupt his meal but may continue until the end.

²When they finish [their meal], he recites the Grace after meals over the first cup and the sanctity of the day over the second. Yet why so: let us recite both over one cup? — Said R. Huna in R. Shesheth's name: One may not recite two sanctities over the same cup. What is the reason? Said R. Nahman b. Isaac: Because you may not perform religious duties in wholesale fashion. Yet [may you] not? Surely it was taught: He who enters his house at the termination of the Sabbath, recites blessings over the wine, the light and the spices, and then recites habdalah over the cup [of wine]. But if he has one cup only, he leaves it until after the meal and he recites them all together after it? — Where he has not [enough,] it is different. But on the Festival which falls after the Sabbath, though he has [wine] , yet Rab said: [The order is] Yaknah. — I will tell you: Since he [Rab] did not include ‘the season’ [zeman], it follows that we are discussing the seventh day of Passover, by which time he has consumed all that he had and has one more. But on the first day of the Festival he has [wine], yet Abaye said: [The order is] Yakzanah; while Raba said: [The order is] Yaknehaz? — But habdalah and kiddush constitute one observance], [whereas] the Grace after meals and kiddush are two [distinct observances]. [To turn to] the [main] text: When a Festival falls after the Sabbath, Rab said: [The order is] Yaknah; Samuel said: [The order is] Yanhak;15^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ

^ᵍnote:The difficulty is on R. Jose's view only. But on R. Judah's, since the meal must be interrupted and the table removed, it is natural that two separate cups should be required for kiddush and Grace.
^ʰnote:Grace is here designated a ‘sanctity’: i.e., Grace and kiddush are two distinct religious duties, and therefore they require separate cups.
^ⁱnote:Lit. , ‘bundles’. I.e. , each requires separate attention.
^ʲnote:As is done at the termination of the Sabbath. Kiddush and habdalah are both recited over wine; a blessing is pronounced over light because it is then that light was created, v. Supra 54a; spices are inhaled on the termination of the Sabbath to compensate for the loss of the superior (‘additional’) soul with which man is endowed on the Sabbath, Rashbam and Tosaf. a.l. and in Bez. 33b.
^ᵏnote:Habdalah, being longer, is left to the last.
^ˡnote:Or perhaps, ‘until after grace’, iuzn being elliptical for iuznv ,frc .
^ᵐnote:Lit., ‘he chains them together after it’. Thus two religious acts are combined.
^ⁿnote:This is assumed to refer to the first evening of Passover, when, as stated supra 99b, even the poorest man was provided with four cups of wine.
^ᵒnote:This is a mnemonic: Y == Yayin (wine); K == kiddush; N == Ner (light, i.e., a blessing over light); and H == Habdalah thus kiddush and habdalah are both recited over the same cup.
^ᵖnote:The benediction ‘who hast kept us alive and preserved us and enabled us to reach this season’. This is recited on the first night (in the Diaspora on the first two nights) of every Festival, as well is in certain other occasions.
^ᵠnote:Kiddush must be recited then too, as it follows the Intermediate Days, which are only semi-sacred; v. p. 16, n. 4; again, if it follows the Sabbath, Habdalah also is recited.
^ʳnote:V.n. 6. Z == zeman (‘season’).
^ˢnote:Both being recited on account of the sanctity of the Festival,to which reference is made even in the habdalah
^ᵗnote:Wine is first, in accordance with Beth Hillel's view in Ber. 51b that since wine is more constant it takes precedence. Kiddush precedes habdalah because it is regarded as more important; also, if he recited habdalah first, it might appear that the Sabbath were a burden to him, which he desired to end at the earliest possible moment. After kiddush the order is NH (‘light’ and habdalah), this being the usual order at the conclusion of the Sabbath.
^ᵘnote:Samuel gives precedence to habdalah over kiddush; the reason is stated infra 103a in the illustration on the ruling of R. Joshua b. Hananiah.