Talmud for Pesachim 206:4

ורב אשי אמר לית הילכתא כתלמידי דרב דהא יו"ט שחל להיות אחר השבת ואמר רב יקנ"ה

Amemar recited a separate blessing for each cup; Mar Zutra recited a blessing over the first cup and over the last cup;6 [but] R'Ashi recited a blessing over the first cup and no more. Said R'Aha B'Raba to them: in accordance with whom are we to act? -Amemar replied: I made a [fresh] decision [each time].<span class="x" onmousemove="('comment',' After each cup I intended drinking, no more. Hence when I did drink another it was a new act of drinking, and so I repeated the blessing each time. Consequently my action does not involve a general ruling.');">7

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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