Back to the main point — a festival that falls after the Sabbath, Rav said YKNH and Shmuel said YNHK, 103a and Rabah said YHNK, and Levi said KNYH, and the Rabbis said KYNH; Mar the son of Rabbanah said NKYH; Marta said in the name of Rabbi Yehoshua NYKH. The father of Shmuel sent to Rebbi: “Teach us, O our teacher, what is the order of the Havdallah rites?” He sent him a reply: Thus said Rabbi Yishmael bar Rabbi Yosei that was said in the name of his father, that was said in the name of Rabbi Yehoshua the son of Chananya: NHYK.
Rabbi Chaninah said: We can compare the ruling of Rabbi Yehoshua ben Chananyah to a king who goes out and a governor who enters — you escort the king, and after that you go out to greet the governor.
What do we do about it? I.e., what is the ruling? Abbaye said: YKZNH, and Rava said YKNHZ, and the halacha is like Rava. And that is, in fact, our practice.
Rav Huna bar Yehudah visited the house of Rava. They brough before them lights and spices; Rava blessed on the spices first, and then on the light. He said to him Rav Huna to Rava: This is agreed on whether from the house of Shammai or whether from the house of Hillel: Lights first, and afterwards spices! Who says this? It is as was taught: The house of Shammai say: Light and the meal, spices and havdallah; and the house of Hillel says: light and spices and the meal and havdallah. Rava answered them both and said: That is according to the words of Rabbi Meir, but Rabbi Yehudah says: the house of Shammai and the house of Hillel did not disagree about the blessing after the meal — that it occurs at the beginning — and about havdallah — that it occurs at the end. About what did they disagree? About the light and about the spices. The house of Shammai say: Light and after that spices; and the house of Hillel say: spices, and after that light. And Rabbi Yochanan said: It is the practice of the nation to act like the house of Hillel, according to the heart i.e., the interpretation of Rabbi Yehudah.
Rav Yaakov bar Abba visited the house of Rava; he saw him make the blessing “borei p’ri hagafen” on the first cup, and later he blessed on a cup of blessing after the meal, and drank it. He said to him: Why do you need all this? For you, Master, blessed for us one time already. He Rava said to him: Because when we were at the house of the exilarch, this is what they did. He Rav Yaakov said to him: It was appropriate that, in the house of the exilarch, this is what was done, because there was doubt when the blessing was made over the first cup whether there would be more wine later, and so the person making the blessing on the first cup did not have kavannah to include a second cup, but here, look, the second cup is already resting before us, and our thought is upon it. I.e., we already intend to have a second cup, so it can be included in our intent regarding the first blessing. He Rava said to him: I act like the students of Rav, for Rav Beruna and Rav Chanan-el, students of Rav, were sitting at a meal, 103b and Rav Yaiva Sava was serving them. They said to him: Bring us wine and we will bless the blessing after the meal. Later, they said to him, Bring us wine and we will drink; he said to them: thus said Rav — Once you said “bring us, and we will bless” it became forbidden for you to drink. What is the reason? It has left your minds. I.e., once you have declared your intention to say the blessing after the meal, if you continue drinking you are interrupting your intention.
Ameimar and Mar Zutra and Rav Ashi were sottomg at a meal, and Rav Acha the sone of Rava was serving them. Ameimar blessed on each cup after cup, and Mar Zutra blessed on the first cup and the last cup, Rav Ashi blessed on they first cup and then did not bless. Rav Acha bar Rava said to them: Like whom should I act? Ameimar said: I kept changing my mind i.e., whenever I took a cup, I blessed on it with the intent that it would be the last cup I would drink, and so for each new cup I had to make a fresh blessing. Mar Zutra said: I acted like the students of Rav. And Rav Ashi said, The halacha is not like the students of Rav, for behold, a festival that falls after a Shabbat, “And Rav said YKNH” which implies that Rav holds that the interruption of three additional blessings between the blessing on the wine and being able to drink it is not an interruption — but we do not derive from this: there in the case of drinking multiple cups over the course of a meal he divided his focus from drinking and since his mind wanders onto other topics, perhaps he *does* need to make a fresh blssing on subsequent cups; here in the case of YKNH, he did not divide his focus from drinking the cup at the end of the sequence of blessings,
When he reached the time to make havdallah, his shammes arose and lit a torch i.e., a large flame with multiple wicks from a lamp. He Rav Yaakov said to him to Rava: why do you do all this? Look, the lamp’s already there! He Rava said to him: My shammes acts in accordance with his own understanding. He said to him: if he had not heard it from you, Master, he would not have done it. He Rava said to him: Do you not hold the opinion, sir, that using a torch for havdallah is a precious way to perform the mitzvah? He Rava opened and said, the blessing of Havdallah: Blessed are You, Adonai our God, Sovereign of the Universe, “who separates between the holy and the mundane, between light and darkness, between Israel and the nations, between the seventh day and the six days of doing.” He Rav Yaakov said to him: Why did you do all this? For look, Rav Yehudah said that Rav said: “… who separates between the holy and the mundane” — that is the Havdallah text of Rabbi Yehudah the Prince? He Rava said to him: I hold like this: that Rabbi Elazar said that Rabbi Osha’ya said: one who minimizes the number of phrases in the blessing of Havdallah does not minimize below three, and one who adds does not add beyond seven. He Rav Yaakov said to him: 104a Nu, Master? You did not say three, nor did you say seven! He said to him: Truly, “between the seventh day and the six days of doing” has the nature of the “seal” the concluding portion of the blessing, and Rav Yehudah said that Shmuel said, the one making Havdallah is required to say something with the nature of the “seal” immediately before his “seal”. And in Pumbedita they say, one must say something with the nature of his opening immediately before his “seal”. What is the difference between them? There is a difference between them on a festival that falls after the Sabbath, when his “seal” is “who separates between holy and holy.” For the one who said “something with the nature of his opening immediately before his seal” there is no need to say “between the holiness of the Sabbath and the holiness of a festival You have divided”. And for the one who said “something with the nature of his seal immediately before his seal” there is a need to say “between the holiness of the Sabbath and the holiness of a festival You have divided.”