Pesachim 210

קידוש היום מפני שקידוש היום קודם לכבוד יום (וכבוד לילה) ואם איתא לישבקיה עד למחר וליעביד ביה תרתי א"ל חביבה מצוה בשעתה

the kiddush of the day over it,<span class="x" onmousemove="('comment',' I.e., kiddush on Friday evenings, which marks the sanctification of the whole day. But he must not leave it for drinking during the meal.');">¹</span> because the kiddush of the day takes precedence over the honour of the day.

ומי אמרינן חביבה מצוה בשעתה והא תניא הנכנס לביתו במוצאי שבת מברך על היין ועל המאור ועל הבשמים ואחר כך אומר הבדלה על הכוס ואם אין לו אלא כוס אחד מניחו עד לאחר המזון ומשלשלן כולן לאחריו ולא אמרינן חביבה מצוה בשעתה

Now if this is correct,<span class="x" onmousemove="('comment',' Viz., R. Nahman's ruling.');">²</span> let him leave it until the morrow and do both with it?<span class="x" onmousemove="('comment',' Kiddush, and pay honour to the day by drinking some of it during a meal.');">³</span>

א"ל אנא לא חכימא' אנא ולא חוזאה אנא ולא יחידא' אנא אלא גמרנא וסדרנא אנא וכן מורין בבי מדרשא כוותי שאני לן בין עיולי יומא לאפוקי יומא עיולי יומא כל כמה דמקדמינן ליה עדיף ומחבבינן ליה אפוקי יומא מאחרינן ליה כי היכי דלא ליהוי עלן כטונא

-A religious duty is [more] precious [when performed] at the proper time. Yet do we say, A religious duty is [more] precious [when performed] at the proper time?<span class="x" onmousemove="('comment',' Even in such a case, where by postponing it an additional purpose is served.');">⁴</span>

שמע מינה מיהא מתני' תמני ש"מ המבדיל בתפלה צריך שיבדיל על הכוס

Surely it was taught: He who enters his house on the termination of the Sabbath recites blessings over the while, the light and the spices, and then he recites habdalah over the cup [of wine]. But if he has one cup only, he leaves it until after the meal and recites then all together after it.<span class="x" onmousemove="('comment',' V. supra ');">⁵</span>

וש"מ ברכה טעונה כוס וש"מ כוס של ברכה צריך שיעור

Thus we do not say, A religious duty is [more] precious at the proper time? - Said he to him, 'I am neither a self-pretended scholar<span class="x" onmousemove="('comment',' I have not said this on my own authority.');">⁶</span> nor a visionary [i.e., story-teller] nor unique [in this ruling], but I am a teacher and systematizer of traditions,<span class="x" onmousemove="('comment',' The translation follows Jast. V.');">⁷</span>

וש"מ המברך צריך שיטעו' וש"מ טעמו פגמו וש"מ טעם מבדיל

and they rule thus in the Beth Hamidrash as I do; we draw a distinction between ushering the day in and ushering the day out: as for ushering the day in, the more we advance it the better, as we thereby show our love for it; but as for ushering the day out, we delay it, so that it may not be [appear] a burden upon us.<span class="x" onmousemove="('comment',' Hence kiddush is said as early as possible, and it may not be deferred for the morrow. But we willingly delay the habdalah.');">⁸</span> You may infer eight things from this Baraitha: [i] He who recites habdalah during the prayer<span class="x" onmousemove="('comment',' To Amidah or the Eighteen Benedictions, which constitute the Prayer par excellence; a habdalah formula is inserted in the fourth benediction.');">⁹</span> must [also] recite habdalah over the cup [of wine];<span class="x" onmousemove="('comment',' For 'he who enters his house' implies that he has seen away from home, presumably at the synagogue, where he would already have recited habdalah in the Amidah of the evening service.');">¹⁰</span> [ii] Grace [after meals] requires a cup [of wine]; [iii] the cup [of wine] for Grace demands a [minimum] standard;<span class="x" onmousemove="('comment',' Viz., a quarter of log (rebi'ith) . Otherwise, he could use half for habdalah and half for Grace.');">¹¹</span> [iv] he who says a blessing [over anything] must partake thereof;<span class="x" onmousemove="('comment',' Either he or one of the listeners. For otherwise he could recite habdalah over the cup of wine and leave it untouched for Grace.');">¹²</span> [v] if he tastes it he renders it defective;<span class="x" onmousemove="('comment',' it is now assumed that he had more than one rebi'ith, but not two. Hence he could perform habdalah, drink the excess, and leave a rebi'ith for Grace. Since this is not done, it follows that merely by drinking a little of the whole cup it becomes unfit for Grace.');">¹³</span> [vi] even when one has tasted [food] he recites habdalah;<span class="x" onmousemove="('comment',' There is a contrary view infra 106b, q.v. Here we see that when there is insufficient wine, he has his meal and then recites habdalah.');">¹⁴</span>