Pesachim 209:1

קשיא לעולא אמר לך עולא הא נמי כברכת המצות דמיא ברכת המצות מאי טעמא משום דהודאה היא הא נמי הודאה היא

Now this raises a difficulty according to 'Ulla?<span class="x" onmousemove="('comment',' Why did he not conclude habdalah with blessed' etc.?');">¹</span> - 'Ulla can answer you: This too is like a blessing for precepts.

רב חנניא בר שלמיא ותלמידי דרב הוו יתבי בסעודתא וקאי עלייהו רב המנונא סבא אמרו ליה זיל חזי אי מקדיש יומא נפסיק וניקבעיה לשבתא אמר להו לא צריכיתו שבתא קבעה נפשה

[For] what is the reason in the case of a blessing over precepts?<span class="x" onmousemove="('comment',' That we do not conclude with 'blessed.'');">²</span> Because It is [mere] praise;<span class="x" onmousemove="('comment',' It contains nothing else, and is consequently short.');">³</span>

דאמר רב כשם שהשבת קובעת למעשר כך שבת קובעת לקידוש

this too is praise.<span class="x" onmousemove="('comment',' To God, for having made a distinction between holy and profane, and it does not treat of any other subject.');">⁴</span> R'Hanania B'Shelemia and the disciples of Rab were sitting at a meal, and R'Hamnuna Saba<span class="x" onmousemove="('comment',' The aged, or the Elder.');">⁵</span>

סבור מינה כי היכי דקבעה לקידוש כך קבעה להבדלה אמר להו רב עמרם הכי אמר רב לקידוש קובעת ולא להבדלה קובעת

was waiting on them. Said they to him, 'Go and see if the day has become holy,<span class="x" onmousemove="('comment',' I.e. if the Sabbath has commenced.');">⁶</span>

והני מילי לענין מיפסק דלא מפסקינן אבל אתחולי לא מתחלינן ומיפסק נמי לא אמרן אלא באכילה אבל בשתיה לא

in which case we will interrupt [the meal]<span class="x" onmousemove="('comment',' By removing the tables; v. supra p. 533, n. 7.');">⁷</span> and appoint it for the Sabbath.'<span class="x" onmousemove="('comment',' By removing the table and then bringing it back the meal would be specially appointed as being one account of the Sabbath. (Three meals must be eaten on the Sabbath, and probably they wished to signify that this, though started before, should count as one.)');">⁸</span>

ושתיה נמי לא אמרן אלא בחמרא ושיכרא אבל מיא לית לן בה

'You do not need it,' he replied; 'the Sabbath itself makes it an appointed [meal].<span class="x" onmousemove="('comment',' Since you must pause to recite kiddush, that itself gives it the character of an appointed meal for the Sabbath.');">⁹</span> For Rab said: Just as the Sabbath makes [it an] appointed [meal] in respect of tithe,<span class="x" onmousemove="('comment',' A man may make a light meal, but not a full ('appointed') meal of untithed produce before it is completely ready and subject to tithe.');">¹⁰</span>

ופליגא דרב הונא דרב הונא חזייה לההוא גברא דשתה מיא קודם הבדלה אמר ליה לא מיסתפי מר מאסכרה דתנא משמיה דרבי עקיבא כל הטועם כלום קודם שיבדיל מיתתו באסכרה רבנן דבי רב אשי לא קפדי אמיא

so does the Sabbath make [it an] appointed [meal] in respect of kiddush.'<span class="x" onmousemove="('comment',' Nothing whatsoever may be eaten before kiddush; thus we see that the Sabbath automatically makes it a Sabbath meal.');">¹¹</span> Now they understood from him: just as it makes [it an] appointed [meal] in respect of kiddush, so does it make [it an] appointed [meal] in respect of habdalah.<span class="x" onmousemove="('comment',' One must not eat at the conclusion of the Sabbath before habdalah. They understood that if a man commences during the day, the conclusion of the Sabbath automatically renders what follows an appointed meal, which is forbidden before habdalah, hence habdalah must be recited in the middle of the meal.');">¹²</span>

בעא מיניה רבינא מרב נחמן בר יצחק מי שלא קידש בערב שבת מהו שיקדש והולך כל היום כולו א"ל מדאמרי בני רבי חייא מי שלא הבדיל במוצאי שבת מבדיל והולך כל השבת כולו הכא נמי מי שלא קידש בערב שבת מקדש והולך כל היום כולו

Said R'Amram to them, thus did Rab say: It makes [it an] appointed [meal] in respect of kiddush, but it does not make [it an] appointed [meal] in respect of habdalah.<span class="x" onmousemove="('comment',' For having commenced the meal on the Sabbath, he honours the Sabbath by concluding it without interruption, even if it continues beyond nightfall.');">¹³</span> But that is only in respect of interrupting [the meal], viz. , that we do not interrupt [it]; we may not however commence [one]. ;<span class="x" onmousemove="('comment',' Even a light meal before habdalah.');">¹⁴</span>

איתיביה לילי שבת ולילי יום טוב יש בהן קדושה על הכוס ויש בהן הזכרה בברכת המזון שבת ויום טוב אין בהם קדושה על הכוס ויש בהן הזכרה בברכת המזון

And even about interrupting we said this with respect to eating only, but not with respect to drinking.<span class="x" onmousemove="('comment',' Drinking must be interrupted for habdalah.');">¹⁵</span> And with respect to drinking too we said this only of wine and beer: but as for water, it does not matter.<span class="x" onmousemove="('comment',' Drinking water is of such slight consequence that it is permitted before habdalah. Drinking wine and beer however, occupies an intermediate position: it is sufficiently unimportant to be interrupted for habdalah, but too important to start after nightfall before habdalah.');">¹⁶</span>

ואי סלקא דעתך מי שלא קידש בערב שבת מקדש והולך כל היום כולו שבת ויום טוב נמי משכחת להו דיש בהן קדושה על הכוס דאי לא קידש מאורתא מקדש למחר אמר ליה דאי לא קתני

Now he differs from R'Huna. For R'Huna saw a certain man drinking water before habdalah, [whereupon] he observed to him Are you not afraid of choking?<span class="x" onmousemove="('comment',' This was a rebuke.');">¹⁷</span>

איתיביה כבוד יום וכבוד לילה כבוד יום קודם ואם אין לו אלא כוס אחד אומר עליו

For it was taught in R'Akiba's name: He who tastes anything before reciting habdalah shall die through choking.<span class="x" onmousemove="('comment',' Through being unable to catch his breath.');">¹⁸</span> The Rabbis of R'Ashi's academy were not particular about water. Rabina asked R'Nahman B'Isaac: He who did not recite kiddush on the eve of the Sabbath,<span class="x" onmousemove="('comment',' I.e., at the very commencement of the Sabbath' immediately after nightfall. Perhaps the phrase, eve of the Sabbath' indicates that the idn ovrct kiddush was slightly advanced, so as to avert the possibility of commencing the Sabbath too late; cf. O.H. 271, 1 and a.l.');">¹⁹</span> can he proceed to recite kiddush at any time of the day?<span class="x" onmousemove="('comment',' Sc. the Sabbath.');">²⁰</span> - Said he to him: Since the sons of R'Hiyya said, he who did not recite habdalah at the termination of the Sabbath can proceed to recite habdalah the whole week, [it follows that] there too, he who did not recite kiddush on the eve of the Sabbath can proceed to recite kiddush at any time of the day. He raised an objection to him: On the nights of the Sabbath and on the nights of a Festival there is sanctification [kiddush] over the cup [of wine] and a reference [to the Sabbath or Festival] in the Grace after meals.<span class="x" onmousemove="('comment',' Special passages are inserted.');">²¹</span> On the Sabbath and a Festival<span class="x" onmousemove="('comment',' I.e., during the daytime.');">²²</span> there is no sanctification over a cup [of wine], but there is a reference in the Grace after meals. Now if you should think that he who did not recite kiddush on the eve of the Sabbath can proceed to recite kiddush the whole day, then on the Sabbath and festival [during the day] too there may be sanctification over the cup, 'or if he did not recite kiddush in the evening, he recites kiddush on the morrow? -Said he to him: He [the Tanna] does not teach a case of 'if'. He raised an objection to him: [If a man must choose between] the honour of the day and the honour of the night,<span class="x" onmousemove="('comment',' The Sabbath is honoured by indulging in more drink and special dainties; here he lacks sufficient for additions at all meals, and must choose between them.');">²³</span> the honour of the day takes precedence; and if he has only one cup [of wine], he recites