Talmud Bavli
Talmud Bavli

Musar for Pesachim 211:13

אמר רב ברונא אמר רב

Let us see, he reasoned, for all blessings [of kiddush] we first say '. who createst the fruit of the vine'<span class="x" onmousemove="('comment',' Hence it would be fitting for that to be called the Great kiddush, since it is recited on every occasion.');"><sup>12</sup></span> [So] he recited'. who createst t fruit of the vine,' and tarried over it,<span class="x" onmousemove="('comment',' He paused before drinking it in order to see whether this was deemed sufficient for the kiddush by day.');"><sup>13</sup></span> [and then] he saw an old man bend [his head] and drink. Thereupon he applied to himself [the verse], The wise man, his eyes are in his head.<span class="x" onmousemove="('comment',' Eccl. II, 14.');"><sup>14</sup></span> The sons of R'Hiyya Said: He who did not recite habdalah at the termination of the Sabbath proceeds to recite habdalah anytime during the week. And, until when? -Said R'Zera: Until the fourth day of the week.<span class="x" onmousemove="('comment',' Exclusive. From the fourth day onward the days are counted with the following Sabbath, and it would be inappropriate to recite habdalah then for the preceding Sabbath.');"><sup>15</sup></span> Even as R'Zera sat before R'Assi - others state, R'Assi sat before R'Johanan - and he sat and stated: In respect to divorces the first day of the week, the second, and the third [are defined as] after the Sabbath; the fourth, the fifth, and the eve of the [Sabbath] day [rank as] before the Sabbath.<span class="x" onmousemove="('comment',' E.g., if a man divorces his wife on condition that she performs a certain acton after a particular Sabbath, it must be done not later than the third day following; if he stipulates, before the Sabbath, Wednesday, Thursday, or Friday are meant.');"><sup>16</sup></span> R'Jacob B'Idi said: But [he does] not [recite a blessing] over the light.<span class="x" onmousemove="('comment',' When he recites habdalah later in the week. Rashbam: the reason is presumably because the blessing for light can be recited only at the termination of the Sabbath (v. supra 54a) , since it was then created for the first time.');"><sup>17</sup></span> R'Beruna said in Rab's name:

Shenei Luchot HaBerit

זכור את יום השבת לקדשו. This commandment testifies to the eternal nature of G–d, that He created the world out of nothing. We have a tradition that the two formulas זכור ושמור בדבור אחד נאמרו, the one here and the one in Deuteronomy were uttered by G–d simultaneously (Rosh Hashanah 27). The first version in our portion mentions the Creation, something which demonstrated חידוש העולם, G–d creating the universe in 6+1 days. The second version in Deuteronomy 5,12, introduced by the word שמור, mentions the Exodus, the occasion when G–d was seen to establish new ground rules for the universe. There He proved that He was the Creator. The meaning of His name י-ה-ו-ה was demonstrated in Egypt. Our sages say that when one consecrates the Sabbath over a cup of wine one alludes to a world in the future which will be on the spiritual level of the Sabbath all the time (Pesachim 106). We will merit that world of the future by observing the שמור part of this commandment in this present world. The Sabbath in the world of the future represents the mystical dimension of the emanation בינה, where the יין המשומר the wine from the days of גן עדן, has been preserved and is awaiting us.
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