קידוש היום והבדלה

Rav Huna said: One who was walking along the way or in the desert, and he does not know when Shabbat occurs, he counts six days from the day that he realized that he lost track of Shabbat and then observes one day as Shabbat. Ḥiyya bar Rav says: He first observes one day as Shabbat and then he counts six weekdays. The Gemara explains: With regard to what do they disagree? One Sage, Rav Huna, held: It is like the creation of the world, weekdays followed by Shabbat. And one Sage, Ḥiyya bar Rav, held: It is like Adam, the first man, who was created on the sixth day. He observed Shabbat followed by the six days of the week. The Gemara raises an objection to the opinion of Ḥiyya bar Rav from a baraita: If a person was walking along the way and does not know when Shabbat occurs, he observes one day for every six. What, does this not mean that he counts six and then observes one day in accordance with the opinion of Rav Huna? The Gemara rejects this: No, it could also mean that he observes one day and then counts six.

(1) It is a positive duty to express the sanctity of the Sabbath day in words, for it is written: "Remember to sanctify the Sabbath day" (Exodus 20:8); that is to say, remember it in terms of praise and sanctification. One should remember it at its beginning and its conclusion by reciting the Kiddush when the Sabbath begins and the Havdalah when it ends.

(2) And this is the text of the Sanctification (Kiddush) of the [Shabbat] day: Blessed are You, Lord our God, King of the universe, who sanctified us through His commandments and desired us and who has given us the Holy Shabbat in love and desire as an inheritance, a memorial for the acts of creation—first of all holy convocations, in memory of the Exodus from Egypt. For You have chosen us and sanctified us above all peoples, and You gave us in love and desire Your holy Shabbat as an inheritance. Blessed are You, Lord, who sanctifies the Shabbat.

(3) And this is the text of the Separation (Havdalah) [of the Shabbat day]: Blessed are You, Lord our God, King of the universe, who separates between the holy and the mundane, between light and darkness, between Israel and the [other] nations and between the seventh day and the six days of activity. Blessed are You, Lord, who separates between the holy and the mundane.

(4) The essence of Kiddush is in the evening. [But] if one did not make Kiddush in the evening—whether inadvertently or volitionally—he should make Kiddush at any point in the whole entire day. And if one did not make Havdalah at night, he should make Havdalah the next day or at any point before the end of Tuesday. However, he does not recite the blessing on fire except on the night of Shabbat's conclusion alone.

(5) One must not eat anything or drink wine once the Sabbath has arrived until he has recited the Kiddush benediction. Similarly, when the Sabbath has come to an end, one must not begin to eat or to drink, to do any work or even to taste anything at all, until he recites the Havdalah; one may, however, drink water.

(6) The sages ordained that both the Kiddush and the Havdalah should be recited over wine. Even though he has already said the Havdalah as part of the evening service, he must recite it again over a cup of wine. And after one separates [during the prayer] and says "between the holy and the mundane", it is permissible for him to do work—even though he has not made Havdalah over the cup (of wine). And [in Kiddush,] one first recites a blessing on the wine, and then recites Kiddush. And he may not wash his hands (to eat bread) until he makes Kiddush.

And learn from it that if one has only one cup of wine, he may recite two sanctifications over one cup, as the baraita states that one may recite two entirely unrelated blessings over a single cup. And learn from it that thisbaraitais according to the ruling of Beit Shammai, in accordance with the explanation of Rabbi Yehuda, who says that Beit Shammai maintain that one should recite the blessing over fire before the blessing over spices.Rav Ashi said: On close examination, two of the inferences from the baraita, the ruling that once one who has tasted the cup has disqualified it and the ruling that a cup of blessing requires a specific minimum measure, are actually one matter and should not be counted separately.Rav Ashi elaborates: And this is what the baraitais saying: What is the reason that once one has tasted the cup he has disqualified it from further usage as a cup of blessing? It is because a cup of blessing requires a specific minimum measure. Once one has tasted, there is not enough wine left in the cup. The disqualification is not because of the act of tasting itself. If enough wine remains in the cup after one has taken a sip, it may be used again as a cup of blessing. This ruling is not in accordance with the opinion of certain Sages, who maintain that sipping from the cup itself constitutes an inherent disqualification.The Gemara relates that Rabbi Ya’akov bar Idi was particular with regard to a blemished pitcher, i.e., he would not recite kiddush or havdala with a pitcher from which someone had already taken a sip. Rav Idi bar Sheisha was particular with regard to a blemished cup. Mar bar Rav Ashi was particular even with regard to a blemished barrel and would take wine for kiddush only from a previously unopened barrel.The Sages taught in a baraita with regard to the verse: “Remember the day of Shabbat to sanctify it” (Exodus 20:7): Remember it over wine, through the recitation of kiddush. I have only derived that there is a mitzva to recite kiddushduring the day, as the verse is referring to the day of Shabbat. From where do I derive that one must also recite kiddushat night? The verse states: “Remember the day of Shabbat to sanctify it,” which indicates that one should also remember Shabbat as soon as it is sanctified.The Gemara expresses surprise at this last question: From where is it derived that one must recite kiddushat night? Is this the appropriate question? On the contrary, the essential mitzva of kiddush is to sanctify the day at night, as one must sanctify the beginning of the day, i.e., Friday night; there is no reason to sanctify Shabbat in the middle of the day, i.e., in the morning. And furthermore, the continuation of the baraita states: From where do we derive the obligation of kiddushat night? The verse states: “Remember the day of Shabbat.” The tanna is seeking a source for kiddushat night, and yet he cites a verse that is referring to the day.The Gemara answers that this is what the tannais saying: “Remember the day of Shabbat to sanctify it” is a mitzva to remember it over wine when it begins. I have only derived the obligation to recite kiddushat night; from where do I derive that one must also recite kiddushduring the day? The verse states: “Remember the day of Shabbat.” The emphasis of the word day indicates that one must recite kiddush again during the day.The Gemara asks: During the day, when one does not recite the same kiddush as at night, what blessing does one recite? Rav Yehuda said: Before the meal, one brings a cup of wine and simply recites the usual blessing over wine: Who creates the fruit of the vine. The Gemara relates that Rav Ashi happened to come to the city of Meḥoza. The Sages of Meḥoza said to him on Shabbat day: Will the Master recite for us the great kiddush? And they immediately brought him a cup of wine.Rav Ashi was unsure what they meant by the term great kiddush and wondered if the residents of Meḥoza included other matters in their kiddush. He thought: What is this great kiddush to which they refer? He said to himself: Since with regard to all the blessings that require a cup of wine, one first recites the blessing: Who creates the fruit of the vine, I will start with that blessing. He recited: Who creates the fruit of the vine, and lengthened it to see if they were expecting an additional blessing. He saw a particular elder bending over his cup and drinking, and he realized that this was the end of the great kiddush. He read the following verse about himself: “The wise man, his eyes are in his head” (Ecclesiastes 2:14), as he was alert enough to discern the expectations of the local residents.As stated above, the sons of Rabbi Ḥiyya say: One who did not recite havdala at the conclusion of Shabbat may recite havdala anytime over the course of the entire week. The Gemara asks: And until how many days of that week have passed may one still recite havdala? Rabbi Zeira said: Until the fourth day of the week, Wednesday, after which it is no longer considered the same week as the previous Shabbat.This is like that ruling of halakha stated when Rabbi Zeira sat before Rav Asi, and some say it was Rav Asi who sat before Rabbi Yoḥanan. And he sat and said: With regard to the wording of bills of divorce, the first day of the week and the second and third days of the week are all called: After Shabbat. If a bill of divorce or a condition upon which the document depends includes the phrase: After Shabbat, it refers to one of the first three days of the week. However, the fourth and fifth days of the week and the eve of the day of Shabbat are called: Before Shabbat. Likewise, with regard to havdala, the first three days of the week are considered the time period after Shabbat, and therefore one may still recite havdala on these days.Rabbi Ya’akov bar Idi said: However, one who recites havdala during this time period may not recite the blessing over fire. This blessing may be recited only at the conclusion of Shabbat, at the time when fire was originally created.Rav Beruna said that Rav said:

When the sun then began to set at the end of the Sabbath and it began to get dark, Adam became afraid. What did God do? He appointed for Adam two flints and struck one against the other. and light eminated from them. And Adam made a blessing on it. What did he say? "Borei M'orei Ha'aish" (who creates light sources for fire). Why do we say this blessing at the end of Shabbat? ...because because then it was created. Rabbi Abahu said...but we also say it at the end of Yom Kippur (which may not be on Saturday night)! Because we refrain from light the entire day,