Commentary for Pesachim 212:1

הנוטל ידיו לא יקדש אמר להו רב יצחק בר שמואל בר מרתא אכתי לא נח נפשיה דרב שכחנינהו לשמעתתיה זמנין סגיאין הוה קאימנא קמיה דרב זימנין דחביבא עליה ריפתא מקדש אריפתא זימנין דחביבא ליה חמרא מקדש אחמרא

He who washes his hands [before eating]<span class="x" onmousemove="('comment',' The hands must be washed before partaking of a meal at which bread is eaten, and there must be no interruption between the washing and the eating of some bread.');">¹</span> must not recite kiddush.<span class="x" onmousemove="('comment',' Before breaking bread-kiddush, of course, comes first - , as it constitutes an interruption, and he discharges his own duty thereby. If he does recite kiddush, he must wash again before eating.');">²</span> Said R'Isaac B'Samuel B'Martha to them: Rab has not yet died<span class="x" onmousemove="('comment',' Lit., Rab's soul has not yet gone to rest.' - Or perhaps: Rab has only just died.');">³</span> and we have [already] forgotten his ruling! I stood many times before Rab: sometimes he preferred bread [and] recited kiddush over bread; at others he preferred wine [and] recited kiddush over wine.<span class="x" onmousemove="('comment',' Rashi and Rashbam: if he was very hungry he would wash and recite kiddush over the bread and immediately eat it. This proves that the reciting of kiddush is not an interruption and does not necessitate washing again. R. Tam: sometimes he preferred bread (being very hungry) and kg recited kiddush (over wine) with the intention of eating bread immediately after it ( can bear this meaning) ; hence he must have washed before kiddush, and as we see, another washing is unnecessary.');">⁴</span>

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