Over the first, he recites Birchas Hamozoin - ראשון אומר עליו ברכת המזון
Summary:
According to ר' יהודה if שבת arrives during the Friday afternoon meal, first the tables are removed and ברהמ"ז is recited over a כוס, and afterwards קידוש is made before the שבת meal.
And let us recite both of them over one cup - ונימרינהו לתרוייהו אחד כסא
Summary:
The s'גמרא question is only on ר' יוסי, but not on ר' יהודה, since according to ר' יהודה, it would be inappropriate to make both blessings on one cup
For we not recite two sanctifications on one cup - שאין אומרים שתי קדושות על כוס אחד
Summary:
Some have the custom to recite ברהמ"ז and ש"ב on two separate cups, while ר' משולם recited them both on one cup, however ברכת אירוסין ונשואין are recited over two cups.
He asked; one who enters into his house, etc. - מיתיבי הנכנס לביתו כולי
Summary:
In a question and answer, the גמרא prefers to ask and answer from the source where the answer is more readily apparent (and then apply it to the other source).
He sets it down until after the meal - מניחו לאחר המזון
Summary:
According to ה"ר נסים one may not eat before הבדלה under any circumstances and מניחו לאחר המזון means that he waits with הבדלה until after ברהמ"ז. However תוספות maintains that bentching over a כוס is so important that one may even eat a meal before הבדלה if he has only one כוס of wine.
Where he has it, and Rav said; Y.K.N.H. - דאית ליה ואמר רב יקנ"ה
Summary:
We assume that everyone has sufficient wine (for the two כוסות needed for קידוש והבדלה), either because everyone (even the poor) are supplied with wine (רשב"ם), or (תוספות) because everyone makes large preparations for יו"ט (including שמע"צ).
Summary:
The reason we do not make a ברכה on בשמים on a יו"ט שחל במוצ"ש, according to the רשב"ם, is because on יו"ט we also have a נשמה יתירה. However תוספות maintains there is no נשמה יתירה on יו"ט, but the שמחת יו"ט alleviates the loss of the נשמה יתירה.
