Pesachim

‘But you said neither three nor seven?’ 1 ‘It is true,’ answered he, ‘"between the seventh day and the six working days" is of the nature of the conclusion,2 and Rab Judah said Samuel's name: He who recites habdalah must say [something] in the nature of the conclusion near to its conclusion. While the Pumbeditheans maintain: [He must say something] in the nature of the commencement just before its conclusion. Wherein do they differ?3 — They differ in respect of a Festival which falls after the Sabbath [i.e., Sunday], when we conclude with ‘[Who makest a distinction] between holy and holy.’4 On the view that something in the nature of the commencement [must be repeated] immediately before the conclusion, it will be unnecessary to say, ‘Thou didst make a distinction between the sanctity of the Sabbath and the sanctity of the Festival’;5 but on the view that [a formula] in the nature of the conclusion [must be said] immediately before the conclusion, it is necessary to say, ‘Thou didst make a distinction between the sanctity of the Sabbath and the sanctity of the Festival.’ The [above] text [stated]: ‘R. Eleazer said in R. Oshaia's name: He who would recite but few [distinctions] must recite not less than three; while he who would add must not add beyond seven.’ An objection is raised: Habdalah is recited at the conclusion of the Sabbath, at the conclusion of Festivals, at the conclusion of the Day of Atonement, at the conclusion of the Sabbath [giving place] to a Festival, and at the conclusion of a Festival [giving place] to the Intermediary Days,6 but not at the conclusion of a Festival [leading] to the Sabbath.’7 He who is well-versed recites many [points of distinction], while he who is not well-versed recites one? — It is [dependent on] Tannaim. For R. Johanan said: The son of holy men recited one, but the people are accustomed to recite three.8 Who is the son of holy men? — R. Menahem b. Simai; and why did they call him the son of holy men? Because he did not look at the effigy of a coin.9 R. Samuel b. Idi sent [word] to him:10 ‘My brother Hanania recites one.’ But the law does not agree with him. R. Joshua b. Levi said: he who recites habdalah must recite [formulas] in the nature of the distinctions mentioned in the Torah.11 An objection is raised: What is the order of the distinctions [recited in the habdalah]? He recites, ‘Who makest a distinction between holy and profane, between light and darkness, between Israel and the nations, between the seventh day and the six working days, between unclean and clean, between the sea and dry land, between the upper waters and the nether waters, between Priests, Levites and Israelites’; and the concludes with the order of Creation.12 Others say, with ‘he who formed the Creation.’ R. Jose b. R. Judah said: He concludes, ‘Who sanctifiest Israel.’ Now if this is correct, surely no distinction is mentioned [in the Torah] between the sea and the dry land?13 — Delete ‘between the sea and the dry land’ from this. If so, [you must] also [delete] ‘between the seventh day and the six working days’?14 — That corresponds to the conclusion,15 Then there is one less’ so there are not seven?16 -I will tell you: [who made a distinction between] Priests, Levites and Israelites is two formulas. between Levites and Israelites [is one], as it is written, At that time the lord made distinct the tribe of Levi.17 Between Priests and Levites [is another], as It is written, The sons of Amram: Aaron and Moses; and Aaron was made distinct that he should be sanctified as most holy.18 How does he conclude it? — Rab said: ‘Who sanctifiest Israel.’ While Samuel said: ‘Who makest a distinction, between holy and non-holy,’ Abaye, — others state, R. Joseph — denounced19 this [ruling] of Rab. It was taught in the name of R. Joshua b. Hanania: When one concludes, ‘Who sanctifiest Israel and makest a distinction between holy and non-holy,’ his days and years are prolonged. ‘between the seventh day’ etc. is similar in meaning, and forms a natural bridge to the conclusion, as it were; hence it is not counted. — All benedictions commence with the formula, ‘Blessed art thou, O Lord, our God, King of the universe’; if lengthy, they conclude with the formula, ‘Blessed art thou, O Lord, who ‘etc. It is this latter formula which is referred to as the conclusion. ‘He who maketh a distinction between holy and non.holy’, while the passage preceding the conclusion is likewise ‘who makest a division between the seventh day (i.e., holy) and the six working days (non-holy)’. reverse. we have a controversy of Tannaim. death); nevertheless this mode of expression is employed because this father too was holy. — Tosaf.