אָמַר רָבָא: אַשְׁכַּחְתִּינָא לְסָבֵי דְפוּמְבְּדִיתָא דְּיָתְבִי וְקָאָמְרִי: בְּשַׁבְּתָא — בֵּין בִּצְלוֹתָא בֵּין בְּקִידּוּשָׁא: ״מְקַדֵּשׁ הַשַּׁבָּת״. בְּיוֹמָא טָבָא — בֵּין בִּצְלוֹתָא וּבֵין בְּקִידּוּשָׁא: ״מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים״. וְאָמֵינָא לְהוּ אֲנָא: אַדְּרַבָּה, דִּצְלוֹתָא — בֵּין בְּשַׁבְּתָא בֵּין בְּיוֹמָא טָבָא: ״מְקַדֵּשׁ יִשְׂרָאֵל״, בְּקִידּוּשָׁא דְשַׁבְּתָא: ״מְקַדֵּשׁ הַשַּׁבָּת״, בְּיוֹמָא טָבָא: ״מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים״.
Rava said: I found the Elders of Pumbedita sitting and saying: On Shabbat, both in prayer and in kiddush, one recites: Who sanctifies Shabbat. On a Festival, both in prayer and in kiddush one recites: Who sanctifies Israel and the seasons. And I said to them: On the contrary, in prayer, both on Shabbat and on a Festival, one should recite: Who sanctifies Israel. However, in the kiddush of Shabbat one should recite: Who sanctifies Shabbat, whereas in the kiddush of a Festival one should recite: Who sanctifies Israel and the seasons.
וַאֲנָא אָמֵינָא טַעְמָא דִידִי וְטַעְמָא דִידְכוּ. טַעְמָא דִידְכוּ: שַׁבָּת, דִּקְבִיעָא וְקַיְימָא — בֵּין בִּצְלוֹתָא וּבֵין בְּקִידּוּשָׁא: ״מְקַדֵּשׁ הַשַּׁבָּת״. יוֹמָא טָבָא, דְּיִשְׂרָאֵל הוּא דְּקָבְעִי לֵיהּ — דְּקָמְעַבְּרִי יַרְחֵי וְקָבְעִי לְשָׁנֵי: ״מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים״.
Rava further said to the Elders of Pumbedita: And I can say my reason and your reason. Your reason is that since Shabbat is established and permanent, i.e., it always occurs on the seventh day of the week, both in prayers and in kiddush one should recite: Who sanctifies Shabbat. It is not necessary for Israel to sanctify Shabbat, as it is permanently sanctified by God. Conversely, with regard to a Festival, as it is Israel who establishes it, as the Sages add extra days to certain months and establish years by intercalating them, one recites: Who sanctifies Israel and the seasons. This is Rava’s explanation of the reason for the ruling of the Elders of Pumbedita.
טַעְמָא דִידִי: צְלוֹתָא, דִּבְרַבִּים אִיתָא: ״מְקַדֵּשׁ יִשְׂרָאֵל״. קִידּוּשׁ, דִּבְיָחִיד אִיתָא, בְּשַׁבָּת: ״מְקַדֵּשׁ הַשַּׁבָּת״, בְּיוֹם טוֹב: ״מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים״.
Rava continues: My reason is that in the case of prayer, which is in public, one recites: Who sanctifies Israel, in honor of the community. Conversely, for kiddush, which is recited by an individual alone on Shabbat, one says: Who sanctifies Shabbat, as Israel does not sanctify Shabbat. On a Festival one recites: Who sanctifies Israel and the seasons. In this case, Israel is mentioned, as its Sages sanctify the Festivals.
וְלָא הִיא, צְלוֹתָא בְּיָחִיד מִי לֵיתֵיהּ? וְקִידּוּשָׁא בְּרַבִּים מִי לֵיתֵיהּ? וְרָבָא סָבַר: זִיל בָּתַר עִיקָּר.
The Gemara rejects Rava’s reason: And that is not so. Is there not also the prayer recited by a person who is alone; and is there not also kiddush in public? The above distinction is rendered meaningless in practice. But Rava maintains: Follow the main practice of each mitzva. Prayer is primarily a communal activity, whereas kiddush is fundamentally the obligation of each individual.