There are two versions of the dispute B’S and B’H regarding sequence of Havdalah when one is also saying Birchas Hamazon (he had only one cup of wine so he is using it both for birchas Hamazon of melave malka and havdalah. R Meir says that B’S says candle, birchas Hamazon, besamim, and havdalah. B’H says candle, besamim, birchas Hamazon, and havdalah. (Root of dispute is regarding where birchas Hamazon is placed) Acc to r yehuda, all agree birchas Hamazon is first and havdalah is last. The dispute is that B’S says candle then besamim and B’H says besamim and then candle. We follow r yehudas opinion and therefore at havdalah we say besamim b4 the candle.

At kiddush Beis Shammai says hagafen is after the bracha on Shabbos. But at havdalah he agrees the hagafen is first and havdalah bracha is last, bc we want to show reluctance to let go of Shabbos.

There is a dispute in the Tanaim is birchas Hamazon requires a cup of wine. (This is relevant in the gemara to someone with only one cup of wine who wants to drink it after the meal but he will then lose the cup to wine for bentching.)

B’S says to wash hands before pre-meal drinks, then drink wine, then eat bread without washing again. He holds it is forbidden to drink out of a cup with a tamei exterior. (He’s scared some wine may splash into the outside, contract tumah, and contaminate the hands) We must therefore wash hands before drinking wine so that the tamei hands ( sheini) do not touch some liquid drops on the outside of the cup, which would turn the liquid into a rishon and give it the unique liquid capacity to contaminate the exterior of the cup. In contrast, B’H holds one is allowed to drink from a cup that has a tamei exterior (he’s not scared for wine splashing out), so he has an opposite concern. If one washes their hands first, he may not dry them properly, and the wet hands will touch the possibly tamei exterior of the cup and then contaminate his hands. Therefore, beis Hillel advises to wash first before eating the bread not the wine. In addition, it’s better to wash as close as possible to the actual meal.

There dispute B’S and B’H where to place the wet napkin one washed their hands with. B’S says to keep it on the table, (he holds one is forbidden to eat on a table that is a sheini tumah out of concern one may eat Terumah on it. However, the chair one eats on may be tamei and the wet napkin will touch the chair, the liquid becomes a rishon, and then his hands will become tamei and lose the effects of netilas yadayim. B’H holds there is no law that one can’t eat on a tamei table, so there’s also a concern if one places the moist napkin on the table the moistness will contract tumah and contaminate the foods on the table. Once there are concerns wherever you place the napkin, we prefer it be on the chair and not the table bc the whole concept of hands becoming tamei is drabanan whereas the concept of food become tamei is from the Torah.

B’S says before washing mayim achronim (and spilling water on the floor) one has to sweep the floor to make sure no big pieces of bread are there that would be ruined by the water. However, B’H says we assume the learned waiter would have removed any large pieces of bread from the floor prior to mayim achronim. (The root of the dispute is whether one may use an unlearned waiter)

Everyone agrees בורא connotes the past and is acceptable language for בורא אש. But B’S and B’H disagree. B’S says מאור bc fire is singular but B’H says מאורי bc we are blessing HaShem for the multiple colors in the fire.