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Pesachim 102b-103a records a massive dispute regarding the order of Havdalah and Kiddush on a Yom Tov which falls out on Motzaei Shabbos:

יום טוב שחל להיות אחר השבת: (1) רב אמר יקנה, (2) ושמואל אמר ינהק, (3) ורבה אמר יהנק, (4) ולוי אמר קניה, (5) ורבנן אמרי קינה, (6) מר בריה דרבנא אמר נקיה, (7) מרתא אמר משמיה דרבי יהושע ניהק. (8) 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: נהיק. ... מאי הוי עלה? אביי אמר יקזנה, ורבא אמר יקנהז, והילכתא כרבא.

In total, there are eight opinions excluding Abaye and Rava. The problem is that all of them include some order of the blessings on the wine, Kiddush, candle, and Havdalah, but none of them include Shehechiyanu.

Abaye and Rava both adopt Rav's order and merely disagree on where Shehechiyanu is inserted: Abaye holds wine, then Kiddush, then Shehechiyanu, then candle, then Havdalah, while Rava moves Shehechiyanu to the end.

What did the earlier eight opinions hold (besides Rav, who's explained by Abaye and Rava)? The Gemara earlier says that the dispute lacks Shehechiyanu because they were addressing the seventh day of Pesach, which doesn't get a Shehechiyanu. Were they discussing the first day of Pesach, what would their opinions be? Where would they insert Shehechiyanu?

Rashbam understands Rava's opinion to be simply that we always stick Shehechiyanu on the end, so presumably that would apply to any of the opinions. But according to explanation of Abaye, that "once he begins to make Kiddush, he finishes all of Kiddush" (and Havdalah never requires Shehechiyanu), does that mean that

(A) once he begins the bracha of Kiddush HaYom, we say Shehechiyanu as well?
(B) once he says both brachos associated with Kiddush (i.e. also the Borei Pri HaGafen), then we say Shehechiyanu?
(C) if the opinion holds that once we begin making Kiddush (same definition as in B), then we immediately follow it up with Shehechiyanu; according to all opinions other than Rav and R' Yehoshua, which split up the two parts of Kiddush, he would agree with Rava?
(D) something else?

  • You left out part of what Rashbam says. Abaye's reasoning is just finish K with Z because H doesn't need Z. (For example, were day 7 of Pesach on Sunday I expect Abaye would say not to say Z for the new rare event of saying the different H blessing.) , We all know Y doesn't need Z since people say Y all the time. Seems that Abaye would say they'd all say Z after K always. – Double AA Apr 12 at 19:18

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