שלח ליה אבוה דשמואל לרבי ילמדנו רבינו סדר הבדלות היאך שלח ליה כך אמר רבי ישמעאל בר רבי יוסי שאמר משום אביו שאמר משום רבי יהושע בן חנניה נהי"ק
' Mar the son of Rabina said: Nakyah;<span class="x" onmousemove="('comment',' 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.');"><sup>4</sup></span> Martha said in R'Joshua's name: Niyhak.<span class="x" onmousemove="('comment',' 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.');"><sup>5</sup></span> Samuel's father sent to Rabbi: Let our Master teach us what is the order of habdaloth.<span class="x" onmousemove="('comment',' The pl. of habdalah employed generically.');"><sup>6</sup></span>
Tosefta Berakhot
Workers that were doing [work] by the owner of the house [when they have to say Birkat Hamazon (Grace After Meals)] they say [only] two Berachot (blessings) [instead of the four usual Berachot]. [The way they say Birkat Hamazon is as follows.] He (i.e. the worker) says the first Beracha [in the regular fashion]. [Then] he combines [the Beracha] of Jerusalem (i.e. the 3rd Beracha) with [the Beracha] of the land (i.e. the 2nd Beracha) [into one Beracha], and he seals it off with [the ending of the Beracha] of the land. If [the workers] were doing [the work] for him [and receiving] their meal [as pay, instead of money], or the owner of the house was saying the Birkat Hamazon for them [because he ate together with them, even if they were getting paid money for their work, then] they (i.e. the workers) say [all] four Berachot. [These are] the things during meals regarding which Bet Shammai and Bet Hillel argue. Bet Shammai say, “[When a person makes Kiddush on Friday night,] he says the Beracha for the day [first] and [only] after that he says the Beracha on the wine, because the day causes the wine to be brought out, and since the day already began, however the wine has not been brought out yet [until later that evening].” And Bet Hillel say, “[When a person makes Kiddush on Friday night,] he says the Beracha for the wine [first] and [only] after that he says the Beracha on the day, because it is the wine that causes the holiness of the day to be discussed. [Besides this there is] another explanation. The Beracha for the wine is common and the Beracha for the [Shabbat] day is not common.” And the law follows the words of Bet Hillel.
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Tosefta Berakhot
[If a person was brought by the waiter wine and perfumed oil at the end of the meal,] Bet Shammai say, “He should hold the cup of wine in his right hand and perfumed oil in his left hand. [Then] he should say the Beracha (blessing) on the wine, and after that [he should make the Beracha] on the oil.” And Bet Hillel say, “He should hold the perfumed oil in his right hand and the cup of wine in his left hand. [Then] he should say a Beracha on the oil and smear it onto the head of the waiter, [if the waiter was in fact an Am Haaretz (a person uneducated in Torah law). However,] if the waiter was a Talmid Chacham (Torah Scholar) [then] he should smear it onto the wall, because it is not praiseworthy for a Talmid Chacham to go out perfumed.”
