Pesachim

the kiddush of the day over it,1 because the kiddush of the day takes precedence over the honour of the day. Now if this is correct,2 let him leave it until the morrow and do both with it?3 -A religious duty is [more] precious [when performed] at the proper time. Yet do we say, A religious duty is [more] precious [when performed] at the proper time?4 Surely it was taught: He who enters his house on the termination of the Sabbath recites blessings over the while, the light and the spices, and then he recites habdalah over the cup [of wine]. But if he has one cup only, he leaves it until after the meal and recites then all together after it.5 Thus we do not say, A religious duty is [more] precious at the proper time? — Said he to him, ‘I am neither a self-pretended scholar6 nor a visionary [i.e., story-teller] nor unique [in this ruling], but I am a teacher and systematizer of traditions,7 and they rule thus in the Beth Hamidrash as I do; we draw a distinction between ushering the day in and ushering the day out: as for ushering the day in, the more we advance it the better, as we thereby show our love for it; but as for ushering the day out, we delay it, so that it may not be [appear] a burden upon us.8 You may infer eight things from this Baraitha: [i] He who recites habdalah during the prayer9 must [also] recite habdalah over the cup [of wine];10 [ii] Grace [after meals] requires a cup [of wine]; [iii] the cup [of wine] for Grace demands a [minimum] standard;11 [iv] he who says a blessing [over anything] must partake thereof;12 [v] if he tastes it he renders it defective;13 [vi] even when one has tasted [food] he recites habdalah;14 drinking during the meal. habdalah. in the fourth benediction. would already have recited habdalah in the Amidah of the evening service. for Grace. excess, and leave a rebi'ith for Grace. Since this is not done, it follows that merely by drinking a little of the whole cup it becomes unfit for Grace. recites habdalah.