Rif Index has been updated for Pesachim

and the link has been added to the very top of the blog, under the title.

The index by daf is useful for navigation and for finding the Rif on a specific daf of gemara. Click here to view it.

Rif Yomi Weekly Edition {Pesachim 99b-109a}

is available here.

Rif Pesachim 20b {Pesachim 101b continues ... 103a}

HIDE/SHOW IMAGE
20b

{Pesachim 101b continues}
What is the reason? To his initial established place {of his meal} he will return {and say birkat haMazon there}.
And Rav Sheshet said: Both this and that {fruit + wine and bread + types of grain, he needs to bless {anew}.

They raised an objection {from the following}: If colleagues were dining and they uprooted their legs to greet a groom or a bride, when they leave they do not need a bracha {acharona} for what was before, and when they return they do not need a {new} initial bracha. When are these words said? When they left there an elder or sick person, but if they did not leave there an elder or sick person, when they leave they require a bracha {acharona} for what was before, and when they return they require a {new} initial bracha.

From the fact that it stated "they uprooted," we may derive that we are dealing with things which require a blessing afterwards in their place. And the reason is that they left behind an elder or sick person. But if they did not leave there an elder or sick person, when they leave they require a bracha {acharona} for what was before, and when they return they require a {new} initial bracha.
And this is a question to Rav Chisda {who stated that on bread and types of grain, he needs no new blessing since he will return to his initial established place}.

{Pesachim 102a}
Rav Nachman bar Yitzchak said: Who is the Tanna who holds by "uprootings?" It is Rabbi Yehuda, etc. {and we do not hold like Rabbi Yehuda}.

And the {post-Talmudic} Sages say that the halacha is like Rav Sheshet, for there is a brayta in accordance with him. And even though Rav Nachman bar Yitzchak answered this, we do not rely on his answer.

The Sages learnt {in a brayta}: the members of a group who were dining, and the day become holy upon them {while they were yet dining}, they bring the first cup and bless upon it kiddush of the day, and the second one {=cup}, they say upon it birkat haMazon. These are the words of Rabbi Yehuda. Rabbi Yossi says: They continue eating until it gets dark. When they finish {the meal}, he recites over the first cup birkat haMazon, and the second one {cup}, he blesses upon it kiddush of the day.

This brayta, we have already pushed it off. For Rav Yehuda cited Shmuel: The halacha is not like Rabbi Yehuda and not like Rabbi Yossi. Rather, he spreads a cloth {over the food on the table} and makes kiddush. However, although we push off this brayta, we still learn from it that when he finishes his meal before the day became holy, and while he had yet to wash his hands the day became holy, we first bless birkat haMazon on the first cup, and afterwards say kiddush of the day on the second cup, like Rabbi Yossi, who said: When they finish {the meal}, he recites over the first cup birkat haMazon, and the second one {cup}, he blesses upon it kiddush of the day.

And why? Let us cast them {both blessings} upon a single cup!
Rav Huna son of Rav Yehuda cited Rav Sheshet: since we do not say two kedushot on a single cup.
What is the reason?
Rav Nachman bar Yitzchak said: because we do not make the mitvot into bundles.

And if it is a question to you regarding Yom Tov after Shabbat, where Rava said yaknehaz {=yayin kiddush ner havdalah zeman}, which demonstrates that we say two kedushot on a single cup, this is not a case of two kedushot, for kiddush and havdalah are a single thing. However, birkat haMazon and kiddush of the day are two separate things.

Gufa: {We return to the main text}
Yom Tov which occurred after Shabbat, Rav said yakneha {=yayin kiddush ner havdalah} and Shmuel said yanhak {=yayin ner havdalah kiddush}. {Pesachim 103a} What is our decision on this? Avaye said yakzena {=yayin kiddush zeman ner} and Rava said yaknehaz {=yayin kiddush ner havdalah zeman}.

And the halacha is like Rava.

A Rav who said yakneha and did not say yaknehaz - we are dealing with the seventh day of Pesach, when there is no zeman {=shehechiyanu}.

Rav Huna son of Rabbi Yehuda visited the house of Rava.

Rif Pesachim 20a {Pesachim 101a continues; Berachot 59b; Pesachim 101b}

HIDE/SHOW IMAGE
20a

{Pesachim 101a continues}
And Shmuel is consistent with his opinion. For Shmuel said that kiddush is only in the place of the meal. What is the reason? For it is written {Yeshaya 58:13}:

יג אִם-תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי; וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ יְהוָה מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר.

13 If thou turn away thy foot because of the sabbath, from pursuing thy business on My holy day; and call the sabbath a delight, and the holy of the LORD honourable; and shalt honour it, not doing thy wonted ways, nor pursuing thy business, nor speaking thereof;

In the place that you call {=make kiddush}, there should be the delight {=meal}. One might think that these words are about {moving} from house to house, but from corner to corner {in the same house}, no.
Rav Chanan {our gemara: Anan} bar Tachlifa said to them: Many times I stood before Shmuel, and even from the ground to the roof he would make {a new} kiddush.

And even Rav Huna holds that kiddush is only in the place of the meal. And even Rabba holds that kiddush is only in the place of the meal, for Abaye said: when we were in the house of Master {=Rabba}, he said to us: Eat something here, lest when {=by the time} you enter your houses your lamps become upset, and you will not make kiddush and will not eat {our gemara's girsa is quite different}, and with the kiddush of here you will not have fulfilled, for kiddush is only in the place where you eat.

And so is the halacha.

And according to both Rav and Shmuel, wine {=borei peri hagafen, if you want to drink wine in another place} you have not fulfilled.
And there is a brayta in accordance with them, for they learnt {in a brayta}: {Pesachim 101b}:
changing of wine, he need not bless {anew}; changing of place, he needs to bless {anew}.

And so is the halacha.

{Berachot 59b}
Rav Yosef bar Abba cited Rav: Even though they said that changing of wine, he need not bless {a new borei peri hagafen}, he does however bless hatov vehameitiv.

{Pesachim 101b resumes}
Rav Iddi bar Avin sat before Rav Chisda, and Rav Chisda sat and said in the name of Rav Huna: This that we said that changing of place, he needs to bless {anew}, they only taught that regarding from house to house, but from corner to corner, no.
Rav Iddi bar Avin said to him: so did they teach in the brayta of bar Henik [Bach: emend to: the academy of Rav], and some say, in the brayta of the academy of bar Henik, like you.

And furthermore, Rav Chisda sat and said in his own name: this that you said that a change of place requires a {new} blessing, we only say this regarding things which do not require a blessing after them in their {same} place, such as fruit and wine, but things which require a blessing after them in their place, such as bread and types of grain, he need not bless haMotzi {anew}.

Rif Pesachim 19b {Pesachim 99b continues ... 101a}

HIDE/SHOW IMAGE
19b

{Pesachim 99b continues}
when he began before 9 hours and he extended his meal until the day became holy upon him {=it became Shabbat}, he spreads a cloth on the table {over the food}, makes kiddush, and then finishes his meal.

{Pesachim 100a}
For they learnt {in a brayta}: We interrupt {the meal} for Shabbat. These are the words of Rabbi Yehuda.
Rabbi Yossi says: We do not interrupt.
And there was an incident with Rabban Shimon ben Gamliel, Rabbi Yossi, and Rabbi Yehuda, who were eating in Acco, and the day became holy upon them.
Rabban Shimon ben Gamliel said to Rabbi Yossi: Do you wish for us to interrupt and thus give consideration to the words of our colleague Rabbi Yehuda?
He said to him: Every day you prefer my words to those of Rabbi Yehuda. Now, you wish to prefer Rabbi Yehuda's words in my very presence?! {Esther 7:8}:

ח וְהַמֶּלֶךְ שָׁב מִגִּנַּת הַבִּיתָן אֶל-בֵּית מִשְׁתֵּה הַיַּיִן, וְהָמָן נֹפֵל עַל-הַמִּטָּה אֲשֶׁר אֶסְתֵּר עָלֶיהָ, וַיֹּאמֶר הַמֶּלֶךְ, הֲגַם לִכְבּוֹשׁ אֶת-הַמַּלְכָּה עִמִּי בַּבָּיִת; הַדָּבָר, יָצָא מִפִּי הַמֶּלֶךְ, וּפְנֵי הָמָן, חָפוּ.

8 Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king: 'Will he even force the queen before me in the house?' As the word went out of the king's mouth, they covered Haman's face.

Let us not interrupt {the meal} lest the students see and establish the halacha like this for generations.
They said that they did not move from there until they established the halacha like Rabbi Yossi.

And Rav Yehuda cited Shmuel: The halacha is not like Rabbi Yehuda who said that he interrupts his meal, uproots the table, makes kiddush, and afterwards finishes his meal; and not like Rabbi Yossi who said that he first finishes his meal and then makes kiddush. Rather, he spreads a cloth {over the table} and then begins haMotzi and then finishes his sedua {Ran's girsa of the Rif: and then begins haMotzi and then blesses birkat haMazon}.

{Pesachim 100b}
There is a brayta in accordance with Shmuel: And they are in agreement that we do not bring the table {in the first place} unless he made kiddush, and if was brought, he spreads a cloth and makes kiddush.

And these words are regarding kiddush {on Friday night} but havdalah, he does not interrupt, as we will want to say later on. And this that Rav Tachlifa bar Avimi cited Shmuel, that just as we interrupt for kiddush, so do we interrupt for havdala -- that is to say that he spreads a cloth, makes havdala, and afterwards finishes his meal, just as he does by kiddush -- this is not so.

And those people who make kiddush in the synagogue -- Rav said: in terms of kiddush they have fulfilled {and so need not make kiddush again at home}, but in terms of wine they have not fulfilled {=borei peri hagafen - if they wish to go home and have more wine, they need to make a new bracha}.
And Shmuel said: {Pesachim 101a} Even kiddush they did not fulfill.

And according to Rav, why need he make kiddush in his home? In order to acquit his sons and members of his household {such that they have fulfilled their obligation}.
And according to Shmuel, why does he make kiddush in the synagogue? In order to acquit the duty of the guests, who eat and drink in the synagogue.

Rif Pesachim 19a {Pesachim 99b}

HIDE/SHOW IMAGE
19a

{Pesachim 99b}
Erev Pesach {=the 14th} close to mincha one should not eat until it becomes dark.
An even the poorest person in Israel should not eat without reclining, and they should not give him {thus he should not have} less than 4 cups of wine, even if it comes from the tamchuy {charity plate = daily distributed food}.

To explain: "close to mincha" is from 9 hours and on, and mincha itself is from 9 1/2 hours and on, and so close to it is 9 hours.

Gemara:
They learnt {in a brayta}: One should not eat on erev Shabbat nor on erev Yom Tov from mincha and on, in order to enter into Shabbat with an appetite. These are the words of Rabbi Yehuda. Rabbi Yossi says: he may continue eating until is becomes dark.
And the halacha is like Rabbi Yossi, for we establish that the halacha is like Rabbi Yossi over his colleague.

And our Mishna regardin erev Pesach is according to everyone, for Rabbi Yossi admits by erev Pesach, because of the obligation of matzah.
And on erev Shabbat and erev Yom Tov,