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1) SUMMARY HALACHOS OF KIDUSH AND HAVDALAH [RAVA]

(a) One who has tasted may recite Kidush as well as Havdalah.
(b) One who has not recited Kidush at night may do so all day.
(c) One who has not recited Havdalah may do so all week.
(d) Ameimar [citing the same Halachos of Rava] taught that Havdalah may be recited only on the first day of the week.

(a) It was reported that Ameimar made Havdalah on beer after seeing that this was the local drink [Chamar Medinah].
(b) From the incident we learn three things:

1. One who recited Havdalah in prayer repeats it over a cup.
2. One must not eat until he has recited Havdalah.
3. One who has not recited Havdalah may do so all week.

(c) Question: What about using Chamar Medinah for Kidush.
(d) Answer: If better drinks are questionable, beer is certainly unacceptable.
(e) It was assumed that the Chamar Medinah was unacceptable for Kidush, but acceptable for Havdalah (like Ameimar).
(f) Both Rav and Shmuel were cited as not permitting its use for either Kidush *or* Havdalah.

(a) Upon drinking the outstanding beer which Levi sent him, Rebbi said that it was fitting for Kidush.
(b) When it turned out to have negative side-effects he retracted.
(c) [R. Yosef] I would publicly vow not to drink beer.
(d) [Rava] I would drink flaxwater but not drink beer.
(e) [Rava] Cursed is the one who recites Kidush over beer.
(f) R. Huna was surprised that Rav was using beer for Kidush, and understood that beer had become precious for him.

(a) The Bereisa teaches that we recite a blessing only over wine.
(b) Question: Do we not recite Shehakol over other drinks?!
(c) Answer: We are speaking of the cup for Birkas HaMazon.
(d) The Bereisa teaches several Halachos regarding Kidush:

1. We may not recite Kidush over beer.
2. [R. Elazer b. R. Shimon] We may recite Kidush over beer.
3. It is necessary to taste a small bit of the wine.
4. [R. Yosi b. Yehudah] Melo Lugma.
5. [R. Huna citing Rav, and R. Gidal of Naresh] One must drink Melo Lugma to be Yotzei.
6. [R. Nachman b. Yitzhok] I cited the above in the name of an otherwise unidentified R. Gidal.
7. Question: What difference does it make?
8. Answer: We must know the correct citation when raising contradictions.

(a) Question: Are we speaking of Minchah Gedolah or Minchah Ketanah?
(b) Answer #1: Minchah Gedolah [The reason would be the concern lest his meal might extend into the afternoon and interfere with his Korban Pesach].

(c) Answer #2: Minchah Ketanah [The reason would be to prevent him from being too full to properly eat the Matzah].
(d) We can demonstrate from the Bereisa that the Mishnah speaks of Minchah Ketanah.

1. King Agripas (who did not eat until the ninth hour) was not permitted to eat until nighttime on the eve of Pesach.
2. This would not be newsworthy if the prohibition already started from noon.
3. Question: But it is not newsworthy at nine hours, either, since Agripas is certain that his meal will spill over into the 10th hour, it is prohibited to begin such a meal.
4. Answer: We might have equated his (first) meal at nine hours with our meal at four hours (and not restricted it).

(a) During the above time it is permitted to eat food with dips.
(b) [R. Yitzhok] He can make a meal with vegetables (as supported by the Bereisa which cites an allusion from the Pasuk).
(c) Rava drank wine throughout Erev Pesach to improve his appetite for the Matzah at night.
(d) Question [Rava]: What is my source that wine improves the appetite?
(e) Answer: The Mishnah teaches that one is permitted to drink between the first and second cups, but not between the third and fourth since if wine satisfies, it should always be prohibited as this would lead to being too full to eat the Matzah!