Pesachim 205

ורבה אמר יהנ"ק ולוי אמר קני"ה ורבנן אמרי קינ"ה מר בריה דרבנא אמר נקי"ה מרתא אמר משמיה דר' יהושע ניה"ק

Rabbah said: Yahnak;<span class="x" onmousemove="('comment',' He agrees with Rab that Ner (light) interposes between kiddush and habdalah, because it is illogical to recite them consecutively, since they are mutually contradictory, as it were, kiddush declaring that the day is sacred, whereas habdalah declares that it is not as sacred as the Sabbath. He also agrees with Samuel that habdalah comes before kiddush, and he places wine (Yayin) at the head of all, for the reason stated on p. 541, n. 10.');">¹</span> Levi said: Kanyah;<span class="x" onmousemove="('comment',' He too puts kiddush before habdalah, but holds that if wine is put at the beginning, the interval between it and habdalah will be so great that it may appear that the habdalah is not being recited over wine, which is essential. But kiddush need not be in immediate proximity to the wine, since it may be recited over bread too. For that reason too Ner (light) precedes the wine, so that the latter may be nearer to habdalah than to kiddush. - Rashbam transposes these last two views, mainly on the basis of J.T.');">²</span> the Rabbis said: Kiynah;<span class="x" onmousemove="('comment',' They too place kiddush before habdalah. Hence we commence with kiddush, and then recite habdalah in its usual order, which is yayin');">³</span>

שלח ליה אבוה דשמואל לרבי ילמדנו רבינו סדר הבדלות היאך שלח ליה כך אמר רבי ישמעאל בר רבי יוסי שאמר משום אביו שאמר משום רבי יהושע בן חנניה נהי"ק

' Mar the son of Rabina said: Nakyah;<span class="x" onmousemove="('comment',' He too places kiddush before habdalah, and also holds that wine must come near habdalah. But just as Ner generally precedes habdalah, because he enjoys the light first, so must it precede kiddush. Again, it cannot be recited between wine and habdalah, so that the wine should precede it, in accordance with the usual practice, because that would cause an interruption between the wine and the habdalah.');">⁴</span> Martha said in R'Joshua's name: Niyhak.<span class="x" onmousemove="('comment',' He places habdalah before kiddush for the reason stated anon. He then puts wine before habdalah, for since that is immediately followed by kiddush, the wine is accounted for both, which is as it should be. For both kiddush and habdalah should be recited over wine in the first place, though the former is permitted over bread where wine is not available. Again, he puts wine before habdalah and kiddush instead of between them, since wine generally precedes. Furthermore, since Ner generally precedes habdalah, for the reason stated in the last note, it must now come at the very beginning.');">⁵</span> Samuel's father sent to Rabbi: Let our Master teach us what is the order of habdaloth.<span class="x" onmousemove="('comment',' The pl. of habdalah employed generically.');">⁶</span>

אמר ר' חנינא משל דר' יהושע בן חנניה למלך שיוצא ואפרכוס נכנס מלווין את המלך ואח"כ יוצאים לקראת אפרכוס

He sent [back] to him: Thus did R'Ishmael B'R'Jose say, speaking in the name of his father who said it on the authority of R'Joshua B'Hananiah: [The order is] Nahiyk.<span class="x" onmousemove="('comment',' V. preceding note. He however places wine between habdalah and kiddush, so that it should really be near to both.');">⁷</span> R'Hanina said: R'Joshua B'Hananiah's [ruling] may be compared to a king who departs [from a place] and governor who enters: [first] you escort the king [out], and then you go forth to greet the governor.<span class="x" onmousemove="('comment',' The Sabbath, whose sanctity is greater, is the king; the Festival is the governor. Hence we first bid farewell to the Sabbath with habdalah and then welcome the Festival with kiddush.');">⁸</span> What is our decision thereon? - Abaye said: [The order is] Yakaznah;<span class="x" onmousemove="('comment',' Yayin (wine) , Kiddush, Zeman (season) , Ner (light) and Habdalah.');">⁹</span>

מאי הוי עלה אביי אמר יקזנ"ה ורבא אמר יקנה"ז והילכתא כרבא

while Raba maintained: Yaknehaz.<span class="x" onmousemove="('comment',' Yayin, Kiddush, Ner, Habdalah, and Zeman.');">¹⁰</span> And the law is as Raba. R'Huna B'Judah visited Raba's home.

רב הונא בר יהודה איקלע לבי רבא אייתו לקמייהו מאור ובשמים בריך רבא אבשמים ברישא והדר אמאור א"ל והא בין ב"ש ובין בית הילל מאור ברישא והדר אבשמים

Light and spices were brought before them, [whereupon] Raba recited a blessing over the spices first and then one over the light. Said he to him: But both Beth Shammai and Beth Hillel [agree that] light comes first and then spices? And to what is this [allusion]?

ומאי היא דתנן בית שמאי אומרים נר ומזון בשמים והבדלה ובית הילל אומרים נר ובשמים ומזון והבדלה

For we learned: Beth Shammai maintain. Light and Grace [after meals], spices and habdalah;<span class="x" onmousemove="('comment',' This order is followed at the conclusion of the Sabbath if there is sufficient for one cup only.');">¹¹</span> while Beth Hillel rule: Light and spices, Grace and habdalah!<span class="x" onmousemove="('comment',' V. Ber. 51b.');">¹²</span>

עני רבא בתריה ואמר זו דברי ר' מאיר אבל ר' יהודה אומר לא נחלקו בית שמאי ובית הילל על המזון שהוא בתחלה ועל הבדלה שהיא בסוף

Thereat Raba answered: These are the words of R'Meir; but R'Judah said: Beth Shammai and Beth Hillel did not differ about Grace, [agreeing] that it comes at the beginning and about habdalah, that it comes at the end. About what do they differ? About light and spices.

על מה נחלקו על המאור ועל הבשמים ב"ש אומרים מאור ואח"כ בשמים ובית הילל אומרים בשמים ואח"כ מאור ואמר רבי יוחנן נהגו העם כבית הילל ואליבא דר' יהודה:

Beth Shammai maintain: Light [first] and then spices; while Beth Hillel rule: Spices [first] and then light; and R'Johanan said [thereon]: The people act in accordance with Beth Hillel as interpreted by R'Judah. R'Jacob B'Abba visited Raba's home. He saw him recite the blessings 'who createst the fruit of the vine over the first cup, and then he recited a blessing over the cup of Grace<span class="x" onmousemove="('comment',' He recited Grace after meals over a second cup, and after Grace he recited the blessing for wine over it. - This is the present practice.');">¹³</span>

רב יעקב בר אבא איקלע לבי רבא חזיה דבריך בורא פרי הגפן אכסא קמא והדר בריך אכסא דברכתא ואישתי א"ל למה לך כולי האי הא בריך לן מר חדא זימנא אמר ליה כי הוינן בי ריש גלותא הכי עבדינן

and drank it. Said he to him: 'Why do you need all this? Surely, sir, you have [already] recited a blessing for us once? ' 'When we were at the Resh Galutha's<span class="x" onmousemove="('comment',' V. Glos.');">¹⁴</span>

אמר ליה תינח בי ריש גלותא דהכי עביד דספק מייתי לן ספק לא מייתי לן הכא הא מנח כסא קמן ודעתן עילויה אמר ליה אנא עבדי כתלמידי דרב דרב ברונא ורב חננאל תלמידי דרב הוו יתבי בסעודתא

we did thus,' replied he.' It is well that we did this at the Resh Galutha's,' said he, 'beca there was a doubt whether they would bring us [more wine] or they would not bring us [more].<span class="x" onmousemove="('comment',' Hence when we recited a blessing over the first cup we did not think of a second, which therefore constituted a fresh act of drinking, and so the blessing had to be repeated.');">¹⁵</span> But here, surely the [second] cup stands before us and we have it in mind? ' 'I acted in accordance with Rab's disciples ' he replied. For R'Beruna and R'Hananel, disciples of Rab, were sitting at a meal,