Pesachim 105 a, b

Another short daf in Pesachim that seems more akin to the wisdom in Berachot or Shabbat.  Today, we are introduced to further considerations regarding the recitation of havdala.  We learn not only about havdala, but about the deeper reasoning behind some of our still-used prayer rituals.

Some of the rituals discussed include the meaning of

• because havdala is praise-based and not a request, it requires only one "Blessed are You..."
• Shabbat establishes itself through nightfall; it cannot be hastened or delayed
• The start of Shabbat obligates us to say kiddush at some point over the day
• The end of Shabbat may or may not obligate us to recite havdala immediately
• As it becomes dark, one must stop drinking beer/wine until havdala is recited
• Askara is a punishment that consequences breeches in halachot re:food and drink
• Wine and beer are significant drinks and require more stringent rules around consumption
• mitzvot determine what can be delayed and what rituals must be time-bound
• Rav Nachman bar Yitzchak  tells us that the tanna doesn't ask what if?"; Shabbat rituals are based on commonplace behaviour
• Ravina tells us that the day overrides the night on Shabbat, thus food is saved for the day
• Drink, however is different, and wine is sanctified and drunk on erev Shabbat before any food is eaten (ie. if one has enough money for one meal only, it is eaten on Saturday.  But if s/he has enough money only for wine or food, s/he should buy the wine for Friday night)

Ravina takes this idea further and shares a fabulous idea.  He says, "I'm not a scholar, a specculator, or an important person.  I only teach, arrange [halachot] and instruct students in the study hall [based on my opinions].  There is a difference between Shabbat day and Shabbat evening.  We should hasten the start of Shabbat as we love Shabbat; we should delay the end of Shabbat so that Shabbat does not feel like a burden to us."

From this, we are told that the Gemara establishes eight halachot. Eight!

1) when havdala is recited as a prayer (at shul), it should be recited again over a cup (at home)

2) the birkat hamazon requires a cup of wine

3) one who recites a blessing must taste the food one is blessing

4) tasting from a cup disqualifies that wine from being used for another ritual

5) even if one tastes foot after Shabbat has ended, one still recites havdala\\

We will wait for tomorrow's daf to learn the final three halachot based on these words.

Again, I cherish these moments; learning the origins of my own ritual practice.  I had always known that it is fine to bring in Shabbat early and to end Shabbat late, but I did not know this history.  And I certainly did not know that these practices were based on the notion of honouring Shabbat.

It is a strange to find this notion of 'honour Shabbat' - or anything other than G-d in a classic Jewish text.  I would have thought that Shabbat cannot be insulted; it is inanimate and without a soul or feelings.  But today the rabbis are suggesting that my behaviour can in fact affect Shabbat.  I cannot bring in Shabbat - we can't establish Shabbat with our actions.  However, we can affect the honour of Shabbat.  As if Shabbat might cease to exist, though it establishes itself, without the respect of the community.

Which is exactly what has happened, it would seem.  Shabbat still comes and goes, whether or not we honour it.  The day has become one of the seven days of the week, and most of us don't notice the difference.  But does Shabbat notice the difference?  If a tree falls in the forest, do other trees know of the fall?  

Perhaps we don't notice Shabbat's holy presence consciously, but we do notice its absence.  It is feasible that we create the sanctity of Shabbat though our respect; our actively 'honouring' the day.  But somehow it is tough to believe that this was the intent of our rabbis when they thought about these ideas.

Then again... ?