* This is the way it appears in our printing of the Gemara. Accordingly, the opinion expressed by Marta quoting Rebbi Yehoshua contradicts the opinion which Rebbi expresses in the name of Rebbi Yehoshua. However, in DIKDUKEI SOFRIM, the opinion expressed by Marta is NHYK (and not NYHK as in our texts), and if so, it is identical to the opinion of Rebbi Yehoshua as expressed by Rebbi (this is also the Girsa of the manuscript of the Tosefta). This is also implicit in the words of the RASHBAM, who goes to great lengths to explain each opinion, but completely omits any mention of the opinion of NYHK, even though that opinion requires the most clarification in order to explain why Yayin should come before Havdalah, but after Ner.

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FOOTNOTES:

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KIDUSH & HAVDALAH

(1) KIDUSH BEFORE HAVDALAH: (a) Being Mekadesh the day is more important than being Mavdil; (b) it is preferable to delay Havdalah, the declaration of the end of Shabbos, so that it does not appear that the Kedushah of Shabbos is a burden to him (as the Gemara mentions later, 105b).

(2) HAVDALAH BEFORE KIDUSH: It is comparable to a king leaving and a governor coming in -- everyone escorts the king out before attending to the governor.

YAYIN (wine)

(3) YAYIN before both Havdalah and Kidush: the blessing for wine is Tadir (more frequent) than the blessings of Havdalah and Kidush.

(4) YAYIN after Kidush but before Havdalah: the blessing for the wine is placed right next to Havdalah, because the blessing of Havdalah was specifically instituted to be recited upon a cup of wine. (Kidush, though, may be said even without wine, upon a loaf of bread.)

(5) YAYIN after Havdalah but before Kidush: the blessing for the wine is placed after Havdalah and before Kidush in order to emphasize that it is being recited for both Kidush and for Havdalah.

NER (candle)

(6) NER before all the other blessings: (a) the flame is the first thing from which one benefits as Shabbos concludes; (b) the blessing for the flame is not recited in its normal place, after the blessing for the wine, in order not to be an interruption between the blessing for the wine and the blessing of Havdalah, as mentioned above (II:2).

(7) NER between Havdalah and Kidush: the blessing for the flame is placed between Havdalah and Kidush in order to separate the two, so that the two "opposing" Berachos should not be recited immediately following one another.

ZEMAN (the Berachah of Shehecheyanu)

(8) ZEMAN with Kidush: The blessing of Shehecheyanu for the Yom Tov is recited together with the blessing of Kidush, because it is the Kedushah of the Yom Tov which warrants the recitation of Shehecheyanu (Abaye).

(9) ZEMAN after all the other blessings: (a) Zeman is recited after all the Berachos, as with every other Kidush of Yom Tov, (b) and the blessing of Shehecheyanu can be said even without a cup of wine, while one is walking along in the public thoroughfare (Rava).