008 AP - Mitzvot Chavilot 102a-102b

ByDavid Kadoch

Netivot HaTorah

פסחים ק״ב א:ח׳-ק״ב ב:א׳

תנו רבנן

בני חבורה שהיו מסובין וקדש עליהן היום, מביאין לו כוס של יין ואומר עליו קדושת היום, ושני אומר עליו ברכת המזון, דברי רבי יהודה.

ר' יוסי אומר אוכל והולך עד שתחשך. גמרו כוס ראשון מברך עליו ברכת המזון, והשני אומר עליו קדושת היום.

Pesachim 102a:8-102b:1

The Gemara returns to the subject of interrupting one’s meal to recite kiddush. The Sages taught: With regard to members of a group who were reclining and eating a meal, and the day of Shabbat was sanctified, they bring one of the diners a cup of wine and he recites over it the sanctification of the day, i.e., kiddush, and a second cup over which he recites Grace after Meals; this is the statement of Rabbi Yehuda. Rabbi Yosei says: One may continue eating the rest of his meal, even until dark.

פסחים ק״ב ב:א׳

אמאי? ונימרינהו לתרוייהו אחדא כסא!

Pesachim 102b:1

Rabbi Yosei maintains that once they have finished their meal, they bring out two cups; over the first cup one recites the Grace after Meals, and over the second cup he recites the sanctification of the day. The Gemara asks: Why do they need two cups? And let them say both of them, Grace after Meals and kiddush, over one cup.

פסחים ק״ב ב:ב׳

אמר רב הונא אמר רב ששת אין אומרים שתי קדושות על כוס אחד.

מאי טעמא?

אמר רב נחמן בר יצחק לפי שאין עושין מצות חבילות חבילות.

Pesachim 102b:2

Rav Huna said that Rav Sheshet said: One does not recite two sanctifications, i.e., for two mitzvot such as Grace after Meals and kiddush, over one cup. What is the reason for this halakha? Rav Naḥman bar Yitzḥak said: Because one does not perform mitzvot in bundles. If someone performs multiple mitzvot all in one go, he gives the impression that they are a burdensome obligation that he wants to complete as fast as possible.

פסחים ק״ב ב:ג׳

ולא? 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 לאחר המזון ומשלשלן כולן לאחריו"

אין לו שאני.

Pesachim 102b:3

And does one not perform multiple mitzvot together? But wasn’t it taught in a baraita: One who enters his home at the conclusion of Shabbat recites the blessing over the wine, and then over the light, and then over the spices, and thereafter he recites havdala over the cup of wine. And if he has only one cup of wine, he leaves it for after he eats his food, and uses it for Grace after Meals, and arranges all of the other blessings together thereafter. This baraita indicates that one may use the same cup both for Grace after Meals and havdala. The Gemara answers: We cannot prove anything from here, as a case where one does not have an additional cup is different. One who has two cups of wine is required to recite Grace after Meals over one of the cups and havdala over the other one.

פסחים ק״ב ב:ד׳

והא יו"ט שחל להיות אחר השבת דאית ליה ואמר רב יקנ"ה (יין קידוש נר הבדלה)!

Pesachim 102b:4

The Gemara continues its line of questioning: But there is the case of a Festival that occurs after Shabbat, when presumably one has enough wine. And nevertheless Rav said that the proper order of the blessings is according to the Hebrew acronym yod, kuf, nun, heh: The blessing over the wine [yayin], kiddush, the blessing over the candle [ner], and havdala. This ruling shows that one recites kiddush and havdala over the same cup of wine.

פסחים ק״ב ב:ה׳

אמרי מדלא אמר זמן מכלל דבשביעי של פסח עסקינן.

דכל מאי דהוה ליה אכיל ליה ולית ליה.

Pesachim 102b:5

They say in answer to this question: From the fact that Rav did not say that one recites the blessing for time, Who has given us life [sheheḥiyanu], sustained us, and brought us to this time, this proves by inference that we are dealing with the seventh day of Passover, which is the only Festival day on which one does not recite the blessing for time. If so, it is possible that whatever wine this person had, he has already consumed over the course of the Festival, and he does not have enough wine left for two separate cups.

פסחים ק״ב ב:ו׳

והא יו"ט ראשון דאית ליה,

ואמר אביי יקזנ"ה (יין קידוש זמן נר הבדלה)

ורבא אמר יקנה"ז (יין קידוש נר הבדלה זמן)

Pesachim 102b:6

The Gemara asks: But there is the case of the first Festival night that occurs after Shabbat, when one has wine, and nevertheless Abaye said that the order of the blessings in this instance follows the Hebrew acronym yod, kuf, zayin, nun, heh: The blessing over wine [yayin]; kiddush; the blessing for time [zeman]; the blessing over the candle [ner]; and havdala. And Rava said that the order of the blessings is in accordance with the acronym yod, kuf, nun, heh, zayin: Wine [yayin]; kiddush; candle [ner]; havdala; and the blessing for time [zeman]. Although Abaye and Rava dispute the correct order of the blessings, they agree that one recites multiple blessings over a single cup of wine.

פסחים ק״ב ב:ז׳

אלא הבדלה וקידוש חדא מילתא היא.

ברכת המזון וקידוש תרי מילי נינהו:

Pesachim 102b:7

Rather, the Gemara rejects the previous explanation in favor of the following: Havdala and kiddush are one matter, as they both mark and draw attention to the sanctity of certain days. By contrast, Grace after Meals and kiddush are two entirely different matters. Therefore, one who recites both of them over the same cup of wine is combining two unrelated mitzvot, apparently so that he can be done with them as quickly as possible. Consequently, this practice is prohibited.

מילים מפתחות - סוגיא אחרת

פסחים ז.

ולבתר איסורא לא מצי מבטיל ליה? והא תניא היה יושב בבית המדרש ונזכר שיש חמץ בתוך ביתו מבטלו בלבו אחד שבת ואחד יום טוב!

בשלמא שבת משכחת לה כגון שחל ארבעה עשר להיות בשבת אלא יום טוב בתר איסורא הוא! אמר רב אחא בר יעקב הכא בתלמיד יושב לפני רבו עסקינן, ונזכר שיש עיסה מגולגלת בתוך ביתו ומתיירא שמא תחמיץ. קדים ומבטיל ליה מיקמי דתחמיץ.

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