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Pesachim 106

1) RECITING TWO KEDUSHOS ON ONE CUP OF WINE

QUESTION: The Gemara proves from a Beraisa that it is permitted to recite two Kedushos on one cup of wine. Therefore, one may recite Birkas ha'Mazon and Havdalah on a single cup. However, this clearly contradicts the Gemara earlier (102b) which said, "Ein Osin Mitzvos Chavilos Chavilos" -- "We are not allowed to package Mitzvos together" unless there is no other option! How do we resolve these two Gemaras?

ANSWERS:

(a) The RASHBAM and TOSFOS explain that when the Gemara here says that one may recite two Kedushos on one cup, it is referring to a situation where there is no other option.

(b) The RAMBAM (Hilchos Shabbos 29:12-13) rules that only *Kidush* and *Birkas ha'Mazon* are considered two different Kedushos that cannot be recited on one cup of wine. However, Kidush and Havdalah, or Havdalah and Birkas ha'Mazon, *may* be recited on one cup, even l'Chatchilah. The Rambam's opinion is consistent with the implication of the Gemara earlier (102b) which specifies Kidush and Birkas ha'Mazon as two different Kedushos, but it does not mention *Havdalah* and Birkas ha'Mazon as being two different Kedushos. The logic behind this is expressed by RABEINU CHANANEL 102b and by the MAGID MISHNAH's commentary on the Rambam. Havdalah and Birkas ha'Mazon both mark the end of an event (Havdalah marks the end of Shabbos, Birkas ha'Mazon marks the end of a meal). Kidush, though, marks the *beginning* of Shabbos, and therefore it is considered a separate Kedushah which cannot be recited on the same cup as Birkas ha'Mazon.

The NETZIV (in MEROMEI SADEH) points out that our Gemara, which says that two Kedushos may be said on one cup when reciting Havdalah and Birkas ha'Mazon, provides strong support for the Rambam.

106b

OPINIONS: The Gemara presents a most puzzling Sugya. The Gemara quotes Rav Bruna who initially proposes that "one who washes his hands (Netilas Yadayim) may not recite Kidush." The Gemara relates that Rav used to make Kidush over bread when he was in the mood for bread, and he would make Kidush over wine when he was in the mood for drinking wine. The Gemara views Rav's conduct as a refutation of Rav Bruna's assertion and proves that he was incorrect.

First, what did Rav Bruna mean when he said that a person who washed his hands may not recite Kidush? Why should he not be able to recite Kidush?

Second, why is Rav Bruna's statement disproved by Rav's conduct?

(a) RASHI and the RASHBAM explain that one who washed his hands should not recite Kidush because Kidush would then be an interruption, a Hesech ha'Da'as, between washing his hands and reciting ha'Motzi. What, then, should one do if he washed his hands before Kidush? The Rashbam says that he should have someone else recite Kidush for him so that he does not have to interrupt by reciting it himself. (The Rashbam points out that the entire situation of washing before Kidush is b'Di'eved; one should not wash before Kidush, as the Gemara says in Shabbos (51b), according to Beis Hillel.)

The Gemara proves that this is not true -- Kidush is *not* considered an interruption. We see that Rav would wash his hands and then make Kidush over the bread. If Kidush is considered an interruption between washing and saying ha'Motzi, how could Rav make Kidush over bread? His Kidush would be an interruption between washing and reciting ha'Motzi and eating the bread! (Although the recitation of Kidush in that case is made for the sake of being able to eat the bread, TOSFOS (DH Mekadesh) suggests that Rav would sometimes wash with intention to make Kidush on bread, and afterward he would change his mind and make Kidush not on bread but on wine. The fact that Rav did not refrain from washing first even though he might change his

mind is the Gemara's proof that Kidush is not an interruption between washing and eating the bread. See also CHAZON YECHEZKEL for another approach to the Rashbam's opinion.)

(b) TOSFOS (DH ha'Notel) quotes RABEINU ELCHANAN who explains that Rav Bruna means that if a person washes his hands, he should not make Kidush on wine because it will look like arrogance, for the Gemara (Chulin 106a) says that a person who washes his hands for fruit (or fruit juice, such as wine) is considered arrogant. Instead, one should make Kidush on bread if he washed his hands before Kidush.

The Gemara disproves this by showing that Rav used to wash his hands *before choosing* whether to make Kidush on bread or on wine, and even after he washed he would sometimes make Kidush on wine. (Even though the Gemara does not say that Rav would wash his hands before choosing, this is the way we must read the Gemara according to Rabeinu Elchanan.)

(c) RABEINU TAM cited in Tosfos explains that Rav Bruna maintained that Kidush *does not need to be b'Makom Se'udah*. Since one does not have to recite Kidush in the place where he eats his meal, he should not wash his hands before Kidush, because perhaps he will decide not to eat yet (since he is not obligated to eat after reciting Kidush), and his blessing of "Netilas Yadayim" will be a Berachah l'Vatalah.

When the Gemara disproves this by showing that Rav sometimes make Kidush on bread, it does not mean that Rav would actually recite his Kidush over the bread. Rabeinu Tam asserts that Kidush cannot be recited on bread. Rather, it means that he would sometimes eat a meal after reciting Kidush and sometimes he would not, because he held that Kidush does not need to be b'Makom Se'udah (101a). Rav washed before making his choice, and that proves that one *may* wash before Kidush, even though it does not need to be b'Makom Se'udah (that is, we are not afraid that after washing his hands he will decide not to eat).

(d) The BA'AL HA'ME'OR says that this Sugya is connected to the following Sugya. The following Sugya discusses whether a person may make Kidush or Havdalah if he already began to eat (which he was not allowed to do). Rav Bruna states that not only if a person eats before reciting Kidush is he not allowed to recite Kidush (like Rav Yosef in the name of Shmuel holds), but even if he merely washes his hands in preparation to eat, he may not recite Kidush. The reason is because eating before Kidush is a disgrace to the Kidush, and doing an action in preparation to eat, such as washing one's hands, before Kidush is also a disgrace to Kidush.

The Gemara refutes this by showing that Rav would wash his hands and would make Kidush on bread. If it is true that washing before Kidush is a disgrace to Kidush, then Rav should not have been able to make Kidush on bread at all. (According to the Ba'al ha'Me'or, this Sugya is not in accordance with the Halachah, because the Halachah is that one who eats before Kidush may still recite Kidush.)

(e) The RIF makes an unclear statement in explaining this Gemara, and the Rishonim argue about what he means to say. The Rif writes, "We see from Rav that Kidush depends on personal preference and not on Netilas Yadayim." What does he mean?

The RA'AVAD says that when Rav Bruna says "one who washed his hands may note make Kidush," he means that one may not make Kidush on *wine* after washing his hands, because washing his hands shows that he plans to make Kidush on bread. Once he decided not to make Kidush on wine, he cannot change his mind and he must make Kidush on bread. The Gemara then shows that Rav used to decide whether to make Kidush on wine or bread even *after* he washed his hands, which shows that it "depends on Chavivus (what one prefers) and not on Netilas Yadayim."

(f) The RAN suggests a different interpretation of the Rif. Rav Bruna was saying that one is *not allowed* to make Kidush on bread. Consequently, if he washes before Kidush, he reveals that he does not want to make Kidush on wine. He thereby loses the option of making Kidush on wine because he showed that he does not like wine. However, he also cannot make Kidush on bread, because that is not an acceptable way of making Kidush. Therefore, he must have someone else recite Kidush for him.

The Gemara then proves from Rav that one *is* allowed to make Kidush on bread. If so, Rav Bruna has only been disproved in one of his two opinions. Rav Bruna said that (1) one may not make Kidush on bread, and (2) one who washed with intention to make Kidush on bread may not make Kidush on wine (and therefore he cannot make Kidush at all). The Gemara only disproves his first point, that making Kidush on bread is not an option. His other opinion, that once a person shows that he does not like wine, he may not make Kidush on wine, still remains true and was not disproved.

This explanation fits most appropriately with the words of the Gemara. Rav Bruna said that "one who washes his hands may not make Kidush," which implies that he may not make Kidush *at all* (unlike explanations (b), (c), and (e)). Furthermore, the Gemara does not mention that Rav would make Kidush on wine *even when he had washed*. Rather, the Gemara implies that he would make Kidush on wine when he wanted to, without washing (again, unlike explanations (b), (c), and (e)). If he washed, he would *not* be able to make Kidush on wine. The Ran asserts that this is also the way the (Hilchos Shabbos 29:9) learns the Gemara.