Pesachim Daf 107 פסחים דַף 107

Once when Ameimar was travelling, he was offered שכר – date beer to use for Havdalah because there was no wine available. He declined and not wanting to eat before Havdalah, went to bed fasting. The next day, his hosts exerted themselves to find wine, he made Havdalah and ate. The next year he returned to the same place and was again offered beer for Havdalah because there was no wine. He said:  אי הכי חמר מדינה הוא– If so, [beer] is “the wine of the province!” אבדיל וטעים מידי – He said Havdalah and he tasted some food. Rashbam explains that Ameimar meant that because wine was regularly unavailable there, beer was the local equivalent and, therefore, suitable for Havdalah.

The Gemara discusses the suitability of several types of beer for Kiddush and Havdalah and brings some incidents about the ill effects that occurred after drinking some date beer. 

The Gemara on Daf 105b taught that anyone who recites a berachah over a cos shel berachah, such as Kiddush, Havdalah or birkas hamazon, one must “taste” some of the wine. Here, the Gemara cites a Baraisa that quotes a dispute about this: מטעימת יין כל שהוא – For the tasting of the wine of a “cos shel berachah” any amount suffices. ר' יוסי בר יהודה אומר מלא לוגמא – Rebbe Yose bar Yehudah says: A cheek full must be consumed.

The Gemara cites another Baraisa that supports this second view.

The Gemara seeks to clarify the Mishnah, which taught that one may not eat on Erev Pesach סמוך למנחה – close to minchah:  סמוך למנחה גדולה תנן או דילמא סמוך למנחה קטנה תנן— Does the Mishnah state close to minchah gedolah or does the Mishnah state close to minchah ketanah? Rashbam explains that minchah gedolah (lit., the greater minchah) is six and a half hours into the day, which (as discussed on Daf 58a above) is the earliest time to bring the afternoon Korban Tamid, and minchah ketanah (lit., the lesser minchah) begins three and a half hours after midday, which is the latest time for the afternoon service of the tamid to be completed.

The Gemara explains that this issue revolves around the reason for the prohibition against eating close to minchah: Is it because a meal at minchah gedolah could be drawn out and cause the person to not bring the Korban Pesach (which must be brought that afternoon) or is it because a later meal at minchah ketanah could cause the person to eat the matzah that night in a manner of אכילה גסה – excessive consumption. Rashbam explains that אכילה גסה is not halachically considered eating.

The Gemara proves from a Baraisa that סמוך למנחה קטנה תנן – The Mishnah states [that one may not eat on Erev Pesach] close to minchah ketanah.