Yerushalmi Berakhot 8:5 ירושלמי ברכות ח׳:ה׳

MISHNAH: The House of Shammai say: Light, Grace, spices and Havdalah¹⁰⁶Order of benedictions if the Sabbath meal extended until after nightfall when Havdalah is required in addition to Grace.. But the House of Hillel say, Light, spices, Grace, and Havdalah.
The House of Shammai say: “He Who created illumination by fire.” But the House of Hillel say, “He Who is creating illuminations by fire.¹¹⁵There are two differences between the formulas of the two Houses for the benediction over the light at the end of Sabbath. For the House of Shammai, the creation is complete and in the past. For the House of Hillel, creation is a continuous process and comprises many kinds of light, including light created by human engineering that in the Babli (Pesaḥim 54a) is called “divine inspiration.””

HALAKHAH: It was stated: “Rebbi Yehudah said, the house of Shammai and the house of Hillel did not disagree that Grace comes first and Havdalah at the end. They disagree only over light and spices because the House of Shammai say spices and afterwards light, but the house of Hillel say light and afterwards spices.” Rebbi Abba and Rav Yehudah: Practice follows him who says spices and afterwards light¹⁰⁷The entire paragraph was discussed in Halakha 1, fol. 11d..

The¹⁰⁸Tosephta Berakhot 5:29, Babli 43b. The text of the Tosephta manuscripts is close to the Yerushalmi. In the Babli and the traditional printed text of the Tosephta, the rôles of the Houses of Shammai and Hillel are reversed. The Babli starts: “When they brought to them oil and wine …” meaning that it was brought in the middle of the dinner for enjoyment. This is the opinion of R. Abraham ben David. According to Maimonides (Berakhot 7:14), wine and spiced oil were brought after dinner, to recite Grace over them. According to Rashi, this wine was brought after Grace had already been recited. House of Shammai say, the cup in his right hand and perfumed oil¹⁰⁹As an air freshener. in his left hand; first he says the benediction over the cup and then over the perfumed oil. The House of Hillel say, perfumed oil in his right hand and the cup in his left hand, he recites the benediction over the perfumed oil and rubs it on the head of the waiter¹¹⁰To have some use for it since he must get rid of the perfumed oil in order not to walk around perfumed.. But if the waiter was learned, he would rub it on the wall because it does no credit¹¹¹The Babli is more explicit and calls it “a shame.” to the learned to walk around perfumed.

Abba¹¹²There is a parallel to this story in Yalquṭ Šim‘oni Ezra 1089(8); there the names are Rebbi Abba and Rav Ḥuna. This is more reasonable, but there the names do not fit either since it says that Rav Huna insulted Rebbi Zeïra and Rebbi Abba told him to get up and serve. This is totally impossible since both Rebbis Abba and Zeïra were students of Rav Huna. On the other hand, the reading אבוי “his father” is impossible in the Yerushalmi since R. Abba bar bar Ḥana’s full name was R. Abba bar R. Abba bar Ḥana, which shows that he was a posthumous child and his father could not get angry with him. The most reasonable scenario is that R. Abba insulted the much younger R. Zeïra and R. Huna ordered them to switch places; but this has no manuscript evidence. bar bar Ḥana and Rav Ḥuna were sitting down and eating and Rebbi Zeïra was standing and serving them. He came and carried both in one hand¹¹³It seems that Rebbi Zeïra knew the diverging traditions about the sayings of the Houses of Hillel and Shammai in this matter, as explained in the preceding paragraph, and, therefore, decided to circumvent all problems (since practice has to follow the House of Hillel) by carrying both wine and perfumed oil in one hand.. Abba bar bar Ḥana said to him: Is your other hand cut off? His father got angry with him and said to him: “Is it not enough for you that you are reclining and he stands and serves? But in addition, he is a Cohen and you make fun of him when Samuel said that he who uses a Cohen commits larceny¹¹⁴Meïlah, the particular larceny committed in using Temple property for profane ends (Lev. 5:14–16).. I order that he should recline and you get up and serve in his stead.” From where that he who uses a Cohen commits larceny? Rebbi Aḥa in the name of Samuel said (Ezra 8:28): “I said to them, you are holy and the vessels are holy.” Since one who uses the Temple vessels commits larceny, also one who uses a Cohen commits larceny!

According to the opinion of the House of Shammai, should one not say: “He Who created the fruit of the vine?” According to the opinion of the House of Hillel, one should say: “Creator of the fruit of the vine.”¹¹⁶There is no source that would even hint at the proposed formula of the House of Shammai. Hence, the House of Shammai will not insist on using the past in the benediction for wine. Wine is new¹¹⁷With a different taste. Hence, the past would be inappropriate here. every year; fire is not different every hour.

Fire and hybrids were not created in the six days of Creation but they were in the Divine plan of the six days of Creation¹¹⁸Tosephta Berakhot 5:31, as reason for the benediction over fire as will be explained later. In the Tosephta, R. Yose disagrees and says the fire of hell was created on the Second Day; in the opinion of the Babli (Pesaḥim 54a) hell and its fire precede the Creation. The Yerushalmi takes no position on this. The text of this and the following two sections are also in Bereshit rabba 82(17); there is a parallel in Babli Pesaḥim 54a.
As is normal in the Talmudim, a proposition of subjects A B is discussed in order B A.. Hybrids (Gen.36:24): “These are the sons of Ẓiv‘on, Ayyah and Anah. He is the Anah who invented the yemim in the prairie.” What is yemim? Rebbi Yehudah¹¹⁹Son of Rebbi Simon, an Amora of the third/fourth generation in Galilee, known as preacher. ben Simon said ἡμίονος (“Half she-ass, mule”) and the rabbis say ἥμισυς (“half”), half horse and half donkey. These¹²⁰This and the following sentence are redundant. The sentences are copied here from Kil’aim 8:3. The reading “R. Jonah” is from the Venice print in Kil’aim, the Rome manuscript here, and Bereshit rabba. There is no Amora who is called Rebbi Jehudah (reading of the Venice print and Leyden ms.) without mention of his father’s name. In the Babli (Ḥullin79a), the criterion is ascribed to Rav Papa, fifth generation Babylonian Amora. are its signs: Rebbi Jonah says, if it has small ears, its mother is a horse and its father a donkey. If they are large, its mother is a donkey and its father a horse. Rebbi Mana ordered those of the patriarch’s estate: If you want to buy a mule¹²¹Latin mulus,i, m. “mule”., you should buy one with small ears whose mother is a horse and whose father is a donkey.

What did¹²²The text here is difficult. The parallel in Bereshit rabba has only "Anah" and is in the singular throughout, but here it starts with two persons but then in the middle of God's speech switches from plural to singular. One has to assume that there were two texts, one dealing only with Anah and the other with Ziv'on and Anah and that our text here is a confluence of both of them. Ẓiv‘on and Anah do? He prepared a female donkey and mated her with a male horse; a mule came out from them. The Holy One, praise to Him, said to them: You brought into the world a harmful thing, I shall bring over that man something that will harm him. What did the Holy One, praise to Him, do? He prepared a snake and mated her with a Ḥardaun¹²³Arabic name of a large kind of lizard.; a brightly colored snake¹²⁴Arabic حب “embellish, decorate”. came out of them. Nobody will ever tell you that he was bitten by a brightly colored snake and survived, bitten by a rabid dog and survived, hit by a mule and survived (but only by a white female mule¹²⁵The Babli (Ḥulin 7b) adds that the only mule that kills with its hoof is a white one even whose hoofs are white..)

R. Levi in the name of Bar Nazira¹²⁶Name from the parallel in the Midrash. The text here has ר׳ בזירה, an otherwise unknown person.: Thirty-six hours did Man enjoy the light that was created on the First Day of Creation¹²⁷The vanished light of the Creation is reserved for the just in the future world (Babli Ḥagigah 12a). Psalm 139 is ascribed to David in the Book of Psalms, but in all of talmudic literature it is taken to describe the experiences of Adam., twelve on Friday, twelve in the night of Sabbath, and twelve during the day of Sabbath; in this light Adam saw from one end of the world to the other. In this unending light, the entire Creation started singing God’s praise as it is said (Job 37:2), “All under the heavens sing to Him, His light is on the corners of the world.” When the Sabbath ended, darkness came. Adam was afraid that this was what was said (Gen. 3:15): “You will crush its head and it will crush your heel;” certainly it will crush me, so he said (Ps.139:11), “But the darkness will crush me.” R. Levi said: At this moment the Holy One, praised be He, let him find two flintstones that he knocked against each other¹²⁸In the Babli (Pesaḥim 54a), the discovery of man-made fire is called “a heavenly inspiration.” and made fire; that is what is said (Ps. 139:11), “Now the night is light for me,” and he praised the Creator of the illuminating fire. Samuel says: Therefore we give praise for the [man-made] fire at the end of Sabbath because that was the time of its first production.

Rav Huna in the name of Rav, Rebbi Abbahu in the name of Rebbi Yoḥanan: At the end of Yom Kippur one also recites the benediction since the light had rested all that day long¹³⁰But, as noted in the Babli (loc. cit.), one does not recite the benediction over newly lit fire..