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1)

(a) When Rav Chananya bar Shalmaya and the disciples of Rav asked Rav Hamnuna the elder to go and see whether it had got dark, in which case they would have to stop eating and fix Shabbos - he meant that they would have to remove the table, and bring it in again so that it should be clear that they were eating the Se'udah in honor of Shabbos.

(b) Rav Hamnuna in the name of Rav answered them that this was not necessary, because Shabbos fixes itself (since one is anyway forbidden to eat without Kidush, covering the bread and reciting Kidush is sufficient. - Note: this appears to clash with what the Rashbam wrote on Daf 100a. that even Shmuel, who requires Perisas Mapah and Kidush, really holds like Rebbi Yossi, who does not require any break at all).

(c) 'Ke'shem she'Kova'as le'Ma'aser' - means 'just like it fixes itself regarding Tevel, automatically turning crops that may be eaten Ara'i (casually) into Keva (a fixed meal, which renders them forbidden).

(a) Motza'ei Shabbos does not automatically fix the obligation to recite Havdalah, like the entry of Shabbos does. This is because the same honor of Shabbos that permits one to continue eating on Friday night, permits one to continue eating on Motza'ei Shabbos, the meal that he began on Shabbos.

(b) This only mean that one may *continue eating* with the meal that one already began on Shabbos (as we explained) but not that one may *begin a meal* on Motza'ei Shabbos before having recited Havdalah.

(a) Someone who began drinking wine may not continue drinking once the time for Havdalah arrives - the above concession is confined to eating (Shalosh Se'udos).

(b) Rav Huna asked a man he saw drinking water before Havdalah whether he was not afraid of Askarah (croup) - the penalty for eating before Havdalah.

(c) According to Rav Amram, Rebbi Akiva (who says 'Kol ha'To'em K'lum Kodem Havdalah, Misaso be'Askarah'), is not referring to water.

(d) The Rabbanan of Rav Ashi's Beis Hamedrash, who were not fussy about drinking water before Havdalah, were more stringent by Kidush in this matter - because of the honor of Shabbos.

(a) When they asked Rav Nachman bar Yitzchak whether someone who failed to recite Kidush on Friday night should recite it during the day. he replied that, if one can recite *Havdalah* during the week, one also recite *Kidush* on Shabbos during the day?

(b) The Beraisa differentiates between Friday (and Yom-Tov) night - when Kidush *is* obligatory - and Shabbos (and Yom-Tov) day, when it is *not*. Now if someone who forgot to recite Kidush by night, must recite it during the day, then there are times when Shabbos and Yom-Tov day are the same as the night?

(c) The Gemara answers 'de'I Lo ka'Tani' - the Beraisa is concerned exclusively with the Din of Lechatchilah (though it concedes that Bedi'eved, there are times when the day will have the same Din as the night).

(d) The Tana obligates the mention of both Shabbos and Yom-Tov in Birchas ha'Mazon - during the day as well as at night.

(a) If one has wine for Kidush, but limited funds for one's other Shabbos needs - Shabbos lunch takes precedence.

(b) The Beraisa nevertheless rules that if one has only one cup of wine, he should use it for Kidush on Friday night, rather than leave it for the day - because 'Chavivah Mitzvah be'Sha'tah' (a Mitzvah performed in its initial time, is more precious).

6)

(a) The Tana of the Beraisa nevertheless says that someone who has only one cup of wine, should postpone Havdalah until after he has eaten, rather than recite Havdalah straightway - because whereas on Shabbos, it is a Mitzvah to bring in Shabbos as early as possible, on Motza'ei Shabbos it is the reverse - that it is a Mitzvah to delay the exit of Shabbos at the slightest excuse.

(b) When Rav Nachman bar Yitzchak said 'Lo Chakima Ana, ve'Lo Gamarna Ana, Ela Sadarna Ana', he meant to say that he was not a sage, who said this Din of his own accord, nor was he sufficiently wise to answer the Kashya by explaining 'Chaviva Mitzvah be'Sha'tah'; nor did he learn it from his Rebbes together with the Dinim of Kidush. But that he *did* delve into the Halachos of Kidush and Havdalah until he had clarified the issues, and that is how he presented them to the world.

(a) It *is* necessary for someone who inserted Havdalah in Tefilah to repeat it over a cup of wine.

(b) We also learn from the Beraisa that ...

1. ... Birchas ha'Mazon must be recited over a cup of wine - because otherwise, let him recite Havdalah immediately, and when he has eaten, let him say Birchas ha'Mazon without a Kos.
2. ... the Kos shel Berachah requires a Revi'is of wine - because, if it did *not*, why could he not use half the cup for Havdalah and half for Birchas ha'Mazon?

(c) The participants will ...

1. ... be Yotze - if somebody else drinks it?
2. ... *not* be Yotze - if nobody drinks it?
3. ... be Yotze - if a child drinks it

(d)

1. 'Ta'amo Pegamo' - means that if someone drank from the wine, it becomes invalidated and may no longer be used for Birchas ha'Mazon.
2. 'Ta'am Mavdil' - means that someone who ate may nevertheless recite Havdalah.

(a) 'Ein Osin Mitzvos Chavilos Chavilos' - applies only when one has an alternative, but not when there is none (such as this case, where he only has one cup).

(b) The author of the Beraisa which puts Ner before Besamim cannot be Rebbi Meir, whose opinion that is even according to Beis Hillel - because the Beraisa puts Birchas ha'Mazon first, whereas according to Rebbi Meir, Ner takes precedence according to both Beis Shamai and Beis Hillel.

(c) Rava says that 'Ta'amo Pegamo' and 'Kos shel Berachah Te'unah Shiur' are one and the same - since the reason that 'Ta'amo Pegamo' (in our Sugya at least - see following question) is because less than a Shiur remains.

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