Pesachim 200

כך מפסיקין להבדלה מאי מפסיקין לאו לעקירת שולחן לא למפה

so must one interrupt it for habdalah.<span class="x" onmousemove="('comment',' V. Glos.');">¹</span> Now what does 'one must interrupt' mean: surely by removing the table?<span class="x" onmousemove="('comment',' Thus the mere spreading of a cloth is insufficient.');">²</span> - No: by [spreading] a cloth. Rabbah B'R'Huna visited the Resh Galutha.<span class="x" onmousemove="('comment',' Exilarch, the official head of Babylonian Jewry.');">³</span>

רבה בר רב הונא איקלע לבי ריש גלותא אייתו תכא קמיה פרס מפה וקידש תניא נמי הכי (ושוין) שאין מביאין את השולחן אלא אם כן קידש ואם הביא פורס מפה ומקדש

When a tray [with food] was placed before him, he spread a cloth and sanctified [the day].<span class="x" onmousemove="('comment',' It was at the beginning of the meal, the Sabbath having commenced.');">⁴</span> It was taught likewise: And they both agree that<span class="x" onmousemove="('comment',' Rashbam is inclined to delete this phrase. If retained, it refers to R. Judah and R. Jose (Tosaf. and one alternative in Rashbam) : though' they differ as to whether the meal must be interrupted, they agree where it has not yet begun.');">⁵</span> one must not bring the table<span class="x" onmousemove="('comment',' Small tables were set for each person separately; these were brought in for the meal and removed when It was finished.');">⁶</span> unless one has recited kiddush;<span class="x" onmousemove="('comment',' So that the table is then brought in honour of the Sabbath. Nevertheless it was laid before the Sabbath.');">⁷</span>

תני חדא שוין שאין מתחילין ותניא אידך שוין שמתחילין בשלמא הא דתניא שוין שאין מתחילין משכחת לה בערב הפסח

but if it was brought, a cloth is spread [over it]<span class="x" onmousemove="('comment',' Cf. p. 534, n. 9.');">⁸</span> and kiddush is recited.<span class="x" onmousemove="('comment',' This expedient is adopted nowadays that large tables are used, as it would be too troublesome to bring them in after kiddush.');">⁹</span> One [Baraitha] taught: Both<span class="x" onmousemove="('comment',' R. Judah and R. Jose, who disagree in respect of commencing a meal on the eve of the Sabbath just before minhah and also in respect of interrupting a meal at nightfall, if it was begun well before minhah.');">¹⁰</span> agree that one must not commence;<span class="x" onmousemove="('comment',' A meal from minhah and onwards.');">¹¹</span>

אלא הא דתניא שוין שמתחילין אימת אי נימא בערב שבת הא מיפלג פליגי לא קשיא כאן קודם תשעה כאן לאחר תשעה

while another taught: And both agree that one may commence. As to what was taught, 'and both agree that one must not commence, it is well: that holds good on the eve of Passover.<span class="x" onmousemove="('comment',' As R. Huna Supra 99b.');">¹²</span> But as to the statement, 'And both agree that one may commence,' when [is that]? If we say, on the eve of the Sabbath, - but surely they differ? - There is no difficulty: here i means before nine [hours]; there, after nine [hours].<span class="x" onmousemove="('comment',' There is no controversy in respect to the former.');">¹³</span>

אותם בני אדם שקידשו בבית הכנסת אמר רב ידי יין לא יצאו ידי קידוש יצאו ושמואל אמר

As for people who have sanctified [the day] in the synagogue,<span class="x" onmousemove="('comment',' I.e., who have listened to the kiddush recited by the Reader.');">¹⁴</span> Rab said: They have not done their duty in respect of wine,<span class="x" onmousemove="('comment',' If they wish to drink wine at home, they must recite the benediction for wine. Even if they drank wine in the synagogue, over which a benediction had been recited, that does not exempt them, at home, for the change of place breaks the continuity and renders this drinking a new act.');">¹⁵</span> but they have done their duty in respect of kiddush.<span class="x" onmousemove="('comment',' And as far as they are concerned they need not repeat the kiddush at home.');">¹⁶</span> But Samuel maintained: