Rif Pesachim 20b {Pesachim 101b continues ... 103a}

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20b

{Pesachim 101b continues}
What is the reason? To his initial established place {of his meal} he will return {and say birkat haMazon there}.
And Rav Sheshet said: Both this and that {fruit + wine and bread + types of grain, he needs to bless {anew}.

They raised an objection {from the following}: If colleagues were dining and they uprooted their legs to greet a groom or a bride, when they leave they do not need a bracha {acharona} for what was before, and when they return they do not need a {new} initial bracha. When are these words said? When they left there an elder or sick person, but if they did not leave there an elder or sick person, when they leave they require a bracha {acharona} for what was before, and when they return they require a {new} initial bracha.

From the fact that it stated "they uprooted," we may derive that we are dealing with things which require a blessing afterwards in their place. And the reason is that they left behind an elder or sick person. But if they did not leave there an elder or sick person, when they leave they require a bracha {acharona} for what was before, and when they return they require a {new} initial bracha.
And this is a question to Rav Chisda {who stated that on bread and types of grain, he needs no new blessing since he will return to his initial established place}.

{Pesachim 102a}
Rav Nachman bar Yitzchak said: Who is the Tanna who holds by "uprootings?" It is Rabbi Yehuda, etc. {and we do not hold like Rabbi Yehuda}.

And the {post-Talmudic} Sages say that the halacha is like Rav Sheshet, for there is a brayta in accordance with him. And even though Rav Nachman bar Yitzchak answered this, we do not rely on his answer.

The Sages learnt {in a brayta}: the members of a group who were dining, and the day become holy upon them {while they were yet dining}, they bring the first cup and bless upon it kiddush of the day, and the second one {=cup}, they say upon it birkat haMazon. These are the words of Rabbi Yehuda. Rabbi Yossi says: They continue eating until it gets dark. When they finish {the meal}, he recites over the first cup birkat haMazon, and the second one {cup}, he blesses upon it kiddush of the day.

This brayta, we have already pushed it off. For Rav Yehuda cited Shmuel: The halacha is not like Rabbi Yehuda and not like Rabbi Yossi. Rather, he spreads a cloth {over the food on the table} and makes kiddush. However, although we push off this brayta, we still learn from it that when he finishes his meal before the day became holy, and while he had yet to wash his hands the day became holy, we first bless birkat haMazon on the first cup, and afterwards say kiddush of the day on the second cup, like Rabbi Yossi, who said: When they finish {the meal}, he recites over the first cup birkat haMazon, and the second one {cup}, he blesses upon it kiddush of the day.

And why? Let us cast them {both blessings} upon a single cup!
Rav Huna son of Rav Yehuda cited Rav Sheshet: since we do not say two kedushot on a single cup.
What is the reason?
Rav Nachman bar Yitzchak said: because we do not make the mitvot into bundles.

And if it is a question to you regarding Yom Tov after Shabbat, where Rava said yaknehaz {=yayin kiddush ner havdalah zeman}, which demonstrates that we say two kedushot on a single cup, this is not a case of two kedushot, for kiddush and havdalah are a single thing. However, birkat haMazon and kiddush of the day are two separate things.

Gufa: {We return to the main text}
Yom Tov which occurred after Shabbat, Rav said yakneha {=yayin kiddush ner havdalah} and Shmuel said yanhak {=yayin ner havdalah kiddush}. {Pesachim 103a} What is our decision on this? Avaye said yakzena {=yayin kiddush zeman ner} and Rava said yaknehaz {=yayin kiddush ner havdalah zeman}.

And the halacha is like Rava.

A Rav who said yakneha and did not say yaknehaz - we are dealing with the seventh day of Pesach, when there is no zeman {=shehechiyanu}.

Rav Huna son of Rabbi Yehuda visited the house of Rava.