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Text Excerpt
ואיש תבונה ידלנה״. ״מים עמוקים עצה בלב איש״ — זה עולא. ״ואיש תבונה ידלנה״ — זה רבה בר בר חנה. ואינהו כמאן סברוה? כי הא דאמר רבי בנימין בר יפת אמר רבי יוחנן: מברכין על האור בין במוצאי שבת בין במוצאי יום הכפורים. וכן עמא דבר.
but a man of understanding will draw it out” (Proverbs 20:5). Counsel in the heart of man is like deep water; that is a reference to Ulla, who had a thought but did not articulate it. But a man of understanding will draw it out; that is a reference to Rabba bar bar Ḥana, who understood the allusion even though it was not articulated. The Talmud asks: And in accordance with whose opinion do Ulla and Rabba bar bar Ḥana hold, leading them to reject R' Abba’s statement of R' Yoḥanan’s opinion? The Talmud answers: They hold in accordance with that which R' Binyamin bar Yefet said that R' Yoḥanan said: One recites the blessing over fire both at the conclusion of Shabbat and at the conclusion of Yom Kippur. And that is how the people act.
מיתיבי: אין מברכין על האור אלא במוצאי שבת, הואיל ותחילת ברייתו הוא. וכיון שרואה — מברך מיד. רבי יהודה אומר, סודרן על הכוס. ואמר רבי יוחנן: הלכה כרבי יהודה!
The Talmud raises an objection from that which was previously taught: One recites a blessing over fire only at the conclusion of Shabbat and not at the conclusion of Festivals or Yom Kippur, since the conclusion of Shabbat is the time of its original creation. And once he sees it, he recites the blessing immediately. R' Yehuda says: One does not recite the blessing immediately; rather, he waits and arranges and recites the blessings over fire and spices over the cup of wine that accompanies the recitation of havdala. And R' Yoḥanan said: The halakha is in accordance with the opinion of R' Yehuda. How does R' Yoḥanan explain the baraita?
לא קשיא: כאן באור ששבת, כאן באור היוצא מן העצים ומן האבנים.
The Talmud answers: This is not difficult. Here, where R' Yoḥanan said that one recites the blessing at the conclusion of Yom Kippur, it is referring to fire that rested on Yom Kippur, i.e., fire for which no prohibition was involved in its kindling, either because it was kindled before Yom Kippur or because it was kindled in a permitted manner, e.g., for a dangerously ill person. There, where R' Yoḥanan said that the blessing is recited only at the conclusion of Shabbat, it is referring to fire generated from wood and from stones after Shabbat, similar to the primordial fire, which was created at the conclusion of Shabbat.