Talmud for Pesachim 107:5
רבי מפזרן רבי חייא מכנסן אמר רבי יצחק בר אבדימי אע"פ שרבי מפזרן חוזר וסודרן על הכוס כדי להוציא בניו ובני ביתו
These are they: the well,<span class="x" onmousemove="('comment',' The Well of Miriam which followed the Israelites in the Wilderness; v. Num. XXI, .16-18, which some relate to this.');"><sup>11</sup></span> the manna, the rainbow,<span class="x" onmousemove="('comment',' V. Gen. IX, 13f.');"><sup>12</sup></span> the writing<span class="x" onmousemove="('comment',' I.e., the shape of letters.');"><sup>13</sup></span> and the writing instrument[s], the Tables,<span class="x" onmousemove="('comment',' Ex. XXXII, 16.');"><sup>14</sup></span>
Jerusalem Talmud Berakhot
They objected: There is Havdalah.274The Havdalah benediction at the end of the Sabbath is preceded by benedictions over wine, spices, and light. These are all short sentences and it is universally agreed that they should start with “praise”. The only problem is the Havdalah benediction itself, which follows the other ones. The answer is that the benedictions over spices and fire are recited in order only for convenience, not out of necessity, and that Rebbi did recite them separately. Hence, Havdalah is a potentially freestanding benediction, but it follows always the benediction for wine. The objection based on this is not raised, but it will be raised for Qiddush and the answer given there also applies here. It is explained in Babli Pesaḥim54a that Rebbi was collecting the other benedictions on the cup for his family, not for himself. There is a difference since Rebbi Abba bar Zavda said that Rebbi was dispersing them and collecting them on the cup. The great Rebbi Ḥiyya was collecting them275Being a Babylonian, he never gave up Babylonian practices even though he spent his life in Galilee..
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