THOUGHTS ON THE DAILY DAF
brought to you by Kollel Iyun Hadaf of Har Nof
Rosh Kollel: Rav Mordecai Kornfeld
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1) UNDERSTANDING THE OPINION OF REBBI YEHUDAH
QUESTION: The Talmidim of Rav were eating a meal on Friday afternoon and
they asked Rav Hamnuna Saba to check whether nightfall had come. If it had,
they would recite Birkas ha'Mazon, remove the tables (Akiras ha'Shulchan),
and recite Kidush in order to start the Shabbos meal. Rav Hamnuna Saba
replied that there was no need to check if nightfall had come, because the
very onset of Shabbos itself makes the meal designated for Shabbos. The
RASHBAM explains that since one is not permitted to eat before reciting
Kidush, it is not necessary to recite Birkas ha'Mazon and remove the table
in order to show that the meal is for the sake of Shabbos. Rather, it
suffices to be Pores Mapah and recite Kidush.
This Gemara is problematic in several ways. First, it seems that Rav Hamnuna
Saba is ruling like Shmuel (100a), who says that when Shabbos arrives while
one is in the middle of a meal, all one needs to do is Pores Mapah and
recite Kidush. The Rashbam (100a), though, explained that Shmuel holds like
Rebbi Yosi, that m'Ikar ha'Din one is allowed to continue eating when
Shabbos arrives without having to stop his meal and recite Kidush; Shmuel
requires Pores Mapah and Kidush only as a stringency. According to Rebbi
Yosi, the onset of Shabbos does *not* make it prohibited to eat! How, then,
could Rav Hamnuna say that the onset of Shabbos itself makes the meal
designated for Shabbos? (DEVAR SHMUEL)
Second, the Talmidim of Rav were ready to say Birkas ha'Mazon and remove the
table. They apparently ruled like Rebbi Yehudah, who said that if Shabbos
arrived while one was eating a meal, one must recite Birkas ha'Mazon and
remove the table (in contrast to Shmuel's ruling). On the other hand, Rav
Hamnuna Saba, who ruled that one must merely be Pores Mapah and recite
Kidush, was ruling like Rebbi Yosi. Why is he arguing with the Talmidim of
Rav based on logic, and saying that they do not need to say Birkas ha'Mazon
because the onset of Shabbos itself makes the meal designated for Shabbos?
They hold like Rebbi Yehudah, and he holds like Rebbi Yosi, and Rebbi
Yehudah argues with the logic of Rebbi Yosi! At most, he should have just
told them that the Halachah follows the opinion of Rebbi Yosi!
ANSWER: The RASHBAM earlier (100a) explained that Rebbi Yehudah requires
Akiras ha'Shulchan and not just Pores Mapah, as we see from the ruling of
Shmuel who ruled *not* like Rebbi Yehudah but still required Pores Mapah, as
Shmuel stated explicitly, "The Halachah is not like Rebbi Yehudah... rather,
one must be Pores Mapah and recite Kidush." Shmuel, therefore, understood
that Rebbi Yehudah requires Akiras ha'Shulchan.
The Amora'im here -- the Talmidim of Rav -- interpreted Rebbi Yehudah's
opinion the same way Shmuel understood it, and since they ruled like Rebbi
Yehudah they required Akiras ha'Shulchan. Rav Hamnuna Saba argued about what
Rebbi Yehudah meant; he held that Rebbi Yehudah only required Pores Mapah
(but not for the same reason as Shmuel, for Rebbi Yehudah requires it m'Ikar
ha'Din, while Shmuel requires it just as a stringency).
This answers the first question. When Rav Hamnuna Saba said that the onset
of Shabbos itself makes the meal designated for Shabbos and therefore only
Pores Mapah is required, he was expressing his view of *Rebbi Yehudah's*
opinion, and not the opinion of Shmuel!
This also answers the second question. Rav Hamnuna Saba was not ruling like
Rebbi Yosi, with Shmuel's stringency, while the Talmidim of Rav were ruling
like Rebbi Yehudah. Both the Talmidim of Rav and Rav Hamnuna Saba ruled like
Rebbi Yehudah; they argued how to interpret Rebbi Yehudah's opinion!
2) "I AM NOT A CHACHAM, I AM NOT A CHOZEH, I AM NOT A YACHID" -- THE CRYPTIC
INTRODUCTION OF RAV NACHMAN
Rav Nachman bar Yitzchak asserted that even though a person is allowed to
recite Kidush ha'Yom ("Vayechulu...") throughout the day of Shabbos if he
neglected to say it at night, it is best to say it at night because
"Chavivah Mitzvah b'Sha'ato," a Mitzvah is most beloved when done at its
proper time. He was asked what is the difference between Kidush and Havdalah
-- which we are supposed to delay and not say immediately at the conclusion
of Shabbos, even though that is its proper time. Rav Nachman bar Yitzchak
answered, "I am not a Chacham, I am not a Chozeh, I am not a Yachid. I am a
Gamar and a Sadar, and they say in the Beis Medrash the same thing that I
say, that there is a difference between the onset of the day (Kidush) and
the conclusion of the day (Havdalah). When it comes to Kidush, we want to
recite it as soon as possible, and when it comes to Havdalah, we want to
What is the meaning of this strange introduction, "I am not a Chacham... and
they say in the Beis Medrash the same thing that I say," that Rav Nachman
gave to his answer?
ANSWER: The OHR SAME'ACH (Hilchos Shabbos 29:12) offers a brilliant
interpretation of Rav Nachman's comment. Rav Nachman's answer is based on
the fact that Havdalah should be delayed, in contrast to Kidush which should
be recited promptly. When to recite Havdalah is actually the subject of a
dispute between Amora'im earlier (102b-103a). The Gemara there discusses the
order of blessings when Yom Tov occurs on Motza'ei Shabbos, and one must
recite both Kidush (for Yom Tov) and Havdalah (for Shabbos). Seven different
Amora'im and Tana'im took sides regarding the blessing of Havdalah is said
first or whether the blessing of Kidush is said first (see Chart #18). The
Amora'im who said that Kidush must be said first were Rav, Levi (according
to our Girsa, and not the Rashbam's), the Rabanan, and Mar brei d'Ravna.
These Amora'im agreed with Rav Nachman bar Yitzchak's conclusion that
Havdalah should be delayed. Those who said that Havdalah should be recited
first, in contrast to Rav Nachman's opinion, were Shmuel, Rabah, and Rebbi
Yehoshua ben Chananya (Rebbi Yehoshua is mentioned twice -- first he is
quoted by Marta and then by Rebbi).
When Rav Nachman presented his case about delaying Havdalah, he chose to
allude to those who preceded him in discussing the topic. He referred to six
of the seven, stating that three agreed with him and three argued with him.
He said, "I am not a Chacham," meaning that he does not hold like the one
who was called a Chacham. Rebbi Yehoshua ben Chananya is called "Chakima
d'Yehuda'i," the Chacham of the Jews (Bechoros 9b). He said, "I am not a
Chozeh," referring to Shmuel, who was an expert astronomer who observed
("Chozeh") the stars and celestial bodies (Berachos 58b; Tosfos, Ta'anis
7a). Finally, he said, "I am not a Yachid," referring to Rabah [bar
Nachmani], who said in Bava Metzia (86a), "I am a Yachid (peerless) in the
study of Nega'im, and I am Yachid in the study of Ohalos."
After alluding to those with whom he argued, he alluded to those with whom
he agreed. "I am Gamar (learned)" refers to Levi, about whom the Gemara
(Sanhedrin 17b) says that whenever a reference is made to "the one who
learned (Gamar) before the Chachamim," it refers to Levi. "I am Sadar (I
organize my learning)" refers to Rav, who is called "Reish *Sidra* d'Bavel"
(Chulin 137b). Finally, Rav Nachman said that "they say in the Beis Medrash
the same thing that I say" for he is in agreement with the anonymous Rabanan
of the Beis Medrash who also said that Havdalah should be delayed. (The only
one to whom he did not refer was Mar brei d'Ravna. Since he was a
contemporary of Rav Nachman, Rav Nachman felt no need to address his
A similar approach is suggested by RAV REUVEN MARGOLIOS (CHEKER SHEMOS
V'KINUYIM #4; see fn. 8 there).