פסחים 103:1 — Soncino English Talmud

Rabbah said: Yahnak; Levi said: Kanyah; the Rabbis said: Kiynah; ‘ Mar the son of Rabina said: Nakyah; Martha said in R. Joshua's name: Niyhak. Samuel's father sent to Rabbi: Let our Master teach us what is the order of habdaloth. He sent [back] to him: Thus did R. Ishmael b. R. Jose say, speaking in the name of his father who said it on the authority of R. Joshua b. Hananiah: [The order is] Nahiyk. R. Hanina said: R. Joshua b. Hananiah's [ruling] may be compared to a king who departs [from a place] and governor who enters: [first] you escort the king [out], and then you go forth to greet the governor. What is our decision thereon? — Abaye said: [The order is] Yakaznah; while Raba maintained: Yaknehaz. And the law is as Raba. R. Huna b. Judah visited Raba's home. Light and spices were brought before them, [whereupon] Raba recited a blessing over the spices first and then one over the light. Said he to him: But both Beth Shammai and Beth Hillel [agree that] light comes first and then spices? And to what is this [allusion]?For we learned: Beth Shammai maintain. Light and Grace [after meals], spices and habdalah; while Beth Hillel rule: Light and spices, Grace and habdalah! Thereat Raba answered: These are the words of R. Meir; but R. Judah said: Beth Shammai and Beth Hillel did not differ about Grace, [agreeing] that it comes at the beginning and about habdalah, that it comes at the end. About what do they differ? About light and spices. Beth Shammai maintain: Light [first] and then spices; while Beth Hillel rule: Spices [first] and then light; and R. Johanan said [thereon]: The people act in accordance with Beth Hillel as interpreted by R. Judah. R. Jacob b. Abba visited Raba's home. He saw him recite the blessings ‘who createst the fruit of the vine over the first cup, and then he recited a blessing over the cup of Grace and drank it. Said he to him: ‘Why do you need all this? Surely, sir, you have [already] recited a blessing for us once?’ ‘When we were at the Resh Galutha's we did thus,’ replied he. ‘It is well that we did this at the Resh Galutha's,’ said he, ‘because there was a doubt whether they would bring us [more wine] or they would not bring us [more]. But here, surely the [second] cup stands before us and we have it in mind?’ ‘I acted in accordance with Rab's disciples ‘ he replied. For R. Beruna and R. Hananel, disciples of Rab, were sitting at a meal,^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ

^ᵃnote:He agrees with Rab that Ner (light) interposes between kiddush and habdalah, because it is illogical to recite them consecutively, since they are mutually contradictory, as it were, kiddush declaring that the day is sacred, whereas habdalah declares that it is not as sacred as the Sabbath. He also agrees with Samuel that habdalah comes before kiddush, and he places wine (Yayin) at the head of all, for the reason stated on p. 541, n. 10.
^ᵇnote:He too puts kiddush before habdalah, but holds that if wine is put at the beginning, the interval between it and habdalah will be so great that it may appear that the habdalah is not being recited over wine, which is essential. But kiddush need not be in immediate proximity to the wine, since it may be recited over bread too. For that reason too Ner (light) precedes the wine, so that the latter may be nearer to habdalah than to kiddush. — Rashbam transposes these last two views, mainly on the basis of J.T.
^ᶜnote:They too place kiddush before habdalah. Hence we commence with kiddush, and then recite habdalah in its usual order, which is yayin (wine), Ner (light) and habdalah.
^ᵈnote:He too places kiddush before habdalah, and also holds that wine must come near habdalah. But just as Ner generally precedes habdalah, because he enjoys the light first, so must it precede kiddush. Again, it cannot be recited between wine and habdalah, so that the wine should precede it, in accordance with the usual practice, because that would cause an interruption between the wine and the habdalah.
^ᵉnote:He places habdalah before kiddush for the reason stated anon. He then puts wine before habdalah, for since that is immediately followed by kiddush, the wine is accounted for both, which is as it should be. For both kiddush and habdalah should be recited over wine in the first place, though the former is permitted over bread where wine is not available. Again, he puts wine before habdalah and kiddush instead of between them, since wine generally precedes. Furthermore, since Ner generally precedes habdalah, for the reason stated in the last note, it must now come at the very beginning.
^ᶠnote:The pl. of habdalah employed generically.
^ᵍnote:V. preceding note. He however places wine between habdalah and kiddush, so that it should really be near to both.
^ʰnote:The Sabbath, whose sanctity is greater, is the king; the Festival is the governor. Hence we first bid farewell to the Sabbath with habdalah and then welcome the Festival with kiddush.
^ⁱnote:Yayin (wine), Kiddush, Zeman (season), Ner (light) and Habdalah.
^ʲnote:Yayin, Kiddush, Ner, Habdalah, and Zeman.
^ᵏnote:This order is followed at the conclusion of the Sabbath if there is sufficient for one cup only.
^ˡnote:V. Ber. 51b.
^ᵐnote:He recited Grace after meals over a second cup, and after Grace he recited the blessing for wine over it. — This is the present practice.
^ⁿnote:V. Glos.
^ᵒnote:Hence when we recited a blessing over the first cup we did not think of a second, which therefore constituted a fresh act of drinking, and so the blessing had to be repeated.