רַבִּי עֲקִיבָא אוֹמֵר: אוֹמְרָהּ בְּרָכָה רְבִיעִית כּוּ׳.
A tannaitic dispute is cited in the mishna with regard to the appropriate blessing in which to recite havdala within the Amida prayer. Rabbi Akiva says: Havdala is recited as an independent fourth blessing. Rabbi Eliezer says that it is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving. The first tanna says that it is recited in the fourth blessing of the Amida prayer: Who graciously grants knowledge.
אֲמַר לֵיהּ רַב שֶׁמֶן בַּר אַבָּא לְרַבִּי יוֹחָנָן: מִכְּדִי אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה תִּקְּנוּ לָהֶם לְיִשְׂרָאֵל בְּרָכוֹת וּתְפִלּוֹת, קְדוּשּׁוֹת וְהַבְדָּלוֹת. נֶחְזֵי הֵיכָן תַּקּוּן.
Regarding this, Rav Shemen, Shimon, bar Abba said to Rabbi Yoḥanan: Now, since the eighteen blessings of the Amida prayer and the other prayer formulas for prayer were instituted for Israel by the members of the Great Assembly just like all the other blessings and prayers, sanctifications and havdalot; let us see where in the Amida prayer the members of the Great Assembly instituted to recite havdala.
אֲמַר לֵיהּ: בַּתְּחִילָּה קְבָעוּהָ בַּתְּפִלָּה. הֶעֱשִׁירוּ — קְבָעוּהָ עַל הַכּוֹס. הֶעֱנוּ — חָזְרוּ וּקְבָעוּהָ בַּתְּפִלָּה. וְהֵם אָמְרוּ: הַמַּבְדִּיל בַּתְּפִלָּה צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס.
Rabbi Yoḥanan replied that that would be impossible, as the customs associated with havdala went through several stages. He said to him: Initially, during the difficult, early years of the Second Temple, they established that havdala is to be recited in the Amida prayer. Subsequently, when the people became wealthy, they established that havdala is to be recited over the cup of wine. When the people became impoverished, they again established that it was to be recited in the Amida prayer. And they said: One who recites havdala in the Amida prayer must, if he is able (Shitta Mekubbetzet, Me’iri), recite havdala over the cup of wine as well. Due to all these changes, it was not clear when exactly havdala was to be recited.
אִיתְּמַר נָמֵי: אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה תִּקְּנוּ לָהֶם לְיִשְׂרָאֵל בְּרָכוֹת וּתְפִלּוֹת, קְדוּשּׁוֹת וְהַבְדָּלוֹת. בַּתְּחִלָּה קְבָעוּהָ בַּתְּפִלָּה. הֶעֱשִׁירוּ — קְבָעוּהָ עַל הַכּוֹס. חָזְרוּ וְהֶעֱנוּ — קְבָעוּהָ בַּתְּפִלָּה. וְהֵם אָמְרוּ: הַמַּבְדִּיל בַּתְּפִלָּה — צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס.
It was also stated: Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: The members of the Great Assembly established for Israel blessings and prayers, sanctifications and havdalot. Initially, they established that havdala is to be recited in the Amida prayer. Subsequently, when the people became wealthy, they established that havdala is to be recited over the cup of wine. When the people again became impoverished, they established that it was to be recited in the Amida prayer. And they said: One who recites havdala in the Amida prayer must recite havdala over the cup of wine as well.
אִיתְּמַר נָמֵי: רַבָּה וְרַב יוֹסֵף דְּאָמְרִי תַּרְוַיְיהוּ: הַמַּבְדִּיל בַּתְּפִלָּה — צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס.
It was also stated: Rabba and Rav Yosef who both said: One who recites havdala in the Amida prayer must recite havdala over the cup of wine as well.
אָמַר רָבָא, וּמוֹתְבִינַן אַשְּׁמַעְתִּין: טָעָה וְלֹא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַּית הַמֵּתִים וּשְׁאֵלָה בְּבִרְכַּת הַשָּׁנִים — מַחֲזִירִין אוֹתוֹ, וְהַבְדָּלָה בְּ״חוֹנֵן הַדָּעַת״ — אֵין מַחֲזִירִין אוֹתוֹ, מִפְּנֵי שֶׁיָּכוֹל לְאוֹמְרָהּ עַל הַכּוֹס.
Rava said: We raise an objection to our halakha based on what was taught in a Tosefta: One who erred and did not mention the might of the rains in the second blessing in the Amida, the blessing on the revival of the dead, and one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing: Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. Apparently, havdala over the cup of wine is optional, not obligatory, at it says because he can recite and not that he must.
לָא תֵּימָא: ״מִפְּנֵי שֶׁיָּכוֹל לְאוֹמְרָהּ עַל הַכּוֹס״, אֶלָּא אֵימָא: ״מִפְּנֵי שֶׁאוֹמְרָהּ עַל הַכּוֹס״.
The Gemara answers: Do not say as it appears in the Tosefta: Because he can recite havdala over the cup of wine. Rather, say: Because he recites havdala over the cup of wine.
אִיתְּמַר נָמֵי, אָמַר רַבִּי בִּנְיָמִין בַּר יֶפֶת: שָׁאַל רַבִּי יוֹסֵי אֶת רַבִּי יוֹחָנָן בְּצַיְדָּן, וְאָמְרִי לַהּ רַבִּי שִׁמְעוֹן בֶּן יַעֲקֹב דְּמִן צוּר אֶת רַבִּי יוֹחָנָן, וַאֲנָא שְׁמַעִית: הַמַּבְדִּיל בַּתְּפִלָּה, צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס, אוֹ לֹא? וַאֲמַר לֵיהּ: צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס.
Proof that one must recite havdala over the cup of wine as well as in the Amida prayer was also stated: Rabbi Binyamin bar Yefet said that Rabbi Yosei asked Rabbi Yoḥanan in Sidon, and some say that Rabbi Shimon ben Ya’akov from the city of Tyre asked Rabbi Yoḥanan, and I, Binyamin bar Yefet, heard: One who already recited havdala in the Amida prayer, must he recite havdala over the cup of wine or not? And Rabbi Yoḥanan said to him: He must recite havdala over the cup.
אִיבַּעְיָא לְהוּ: הַמַּבְדִּיל עַל הַכּוֹס, מַהוּ שֶׁיַּבְדִּיל בַּתְּפִלָּה?
Having clarified the question whether one who recited havdala during the Amida prayer must also recite havdala over the cup of wine, a dilemma was raised before the Sages: One who already recited havdala over the cup of wine, what is the ruling as far as his obligation to recite havdala in the Amida prayer is concerned?
אָמַר רַב נַחְמָן בַּר יִצְחָק: קַל וָחוֹמֶר מִתְּפִלָּה. וּמָה תְפִלָּה דְּעִיקַּר תַּקַּנְתָּא הִיא, אָמְרִי: הַמַּבְדִּיל בַּתְּפִלָּה — צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס. הַמַּבְדִּיל עַל הַכּוֹס, דְּלָאו עִיקַּר תַּקַּנְתָּא הִיא — לֹא כׇּל שֶׁכֵּן!
Rav Naḥman bar Yitzḥak said: This can be derived a fortiori from the established halakha regarding havdala in the Amida prayer. Just as havdala in the Amida prayer, which is where the principal ordinance to recite havdala was instituted, the Sages said that it is not sufficient and one who recited havdala in the Amida prayer must recite havdala over the cup of wine as well, all the more so that one who recited havdala over the cup of wine, which is not where the principal ordinance to recite havdala was instituted, but was merely a later addition, did not fulfill his obligation and must recite havdala in the Amida prayer.
תָּנֵי רַב אַחָא אֲרִיכָא קַמֵּיהּ דְּרַב חִינָּנָא: הַמַּבְדִּיל בַּתְּפִלָּה מְשׁוּבָּח יוֹתֵר מִמִּי שֶׁיַּבְדִּיל עַל הַכּוֹס. וְאִם הִבְדִּיל בְּזוֹ וּבָזוֹ — יָנוּחוּ לוֹ בְּרָכוֹת עַל רֹאשׁוֹ.
Rabbi Aḥa Arikha, the tall, taught a baraita before Rav Ḥinnana: One who recited havdala in the Amida prayer is more praiseworthy than one who recites it over the cup of wine, and if he recited havdala in this, the Amida prayer, and that, over the cup of wine, may blessings rest upon his head.
הָא גוּפָא קַשְׁיָא: אָמְרַתְּ הַמַּבְדִּיל בַּתְּפִלָּה מְשׁוּבָּח יוֹתֵר מִמִּי שֶׁיַּבְדִּיל עַל הַכּוֹס, אַלְמָא תְּפִלָּה לְחוּדַהּ סַגִּי. וַהֲדַר תָּנֵי אִם הִבְדִּיל בְּזוֹ וּבָזוֹ — יָנוּחוּ לוֹ בְּרָכוֹת עַל רֹאשׁוֹ. וְכֵיוָן דְּנָפֵיק לֵיהּ בַּחֲדָא — אִפְּטַר, וְהָוְיָא בְּרָכָה שֶׁאֵינָהּ צְרִיכָה, וְאָמַר רַב וְאִיתֵּימָא רֵישׁ לָקִישׁ, וְאָמְרִי לַהּ רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ דְּאָמְרִי תַּרְוַיְיהוּ: כׇּל הַמְבָרֵךְ בְּרָכָה שֶׁאֵינָהּ צְרִיכָה — עוֹבֵר מִשּׁוּם ״לֹא תִשָּׂא״!
This baraita is apparently self-contradictory. On the one hand, you said that one who recites havdala in the Amida prayer is more praiseworthy than one who recites havdala over the cup of wine, indicating that reciting havdala in the Amida prayer alone is sufficient. And then it is taught: If one recited havdala in this, the Amida prayer, and that, over the cup of wine, may blessings rest upon his head. And since he fulfilled his obligation to recite havdala with one, he is exempt, and the additional recitation of havdala over the cup of wine is an unnecessary blessing. And Rav, and some say Reish Lakish, and still others say Rabbi Yoḥanan and Reish Lakish both said: Anyone who recites an unnecessary blessing violates the biblical prohibition: “Do not take the name of the Lord your God in vain” (Exodus 20:7).
אֶלָּא, אֵימָא הָכִי: אִם הִבְדִּיל בְּזוֹ וְלֹא הִבְדִּיל בָּזוֹ — יָנוּחוּ לוֹ בְּרָכוֹת עַל רֹאשׁוֹ.
Rather, emend this baraita and say as follows: If one recited havdala in this and not in that, may blessings rest upon his head.