Reason: Out of Kavod for the B'rachah.

Implied Question: And this is not comparable to someone who washes his hands for fruit, who is deemed a vain person ...

Answer: Since he does not wash both hands.

Implied Question: Even though wine before the meal covers wine after the meal, how much more so the wine here, which also comes before the meal ...

Answer: It is different here, because, since they subsequently decided to recline, it is considered a change of location, and requires a new B'rachah.

Halachah: Some commentaries explain that if one announces 'Pay attention Rabosai', and everybody stops eating in order to listen to the B'rachah and answer 'Amen', they are exempt from reciting the B'rachah.

Support: And this is implied in the Yerushalmi, which comments on that Beraisa, 'That is only with regard to the guests (who recite the B'rachah), but if it is the host, then they are Patur, since they all turn to the host (and listen [See M'lo ha'Ro'im]).

Support (cont.): And Rebbi Chiya there cites a Beraisa 'Also the host in his house'.

Refutation #1: R. Elchanan however, disagrees, firstly, because since the Chachamim instituted that each participant should recite his own B'rachah, one cannot be Yotzei with his friend's Brachah.

Refutation #2: And secondly, in order not to draw a distinction between someone whose throat is empty and someone whose throat is not, in case one errs.

Halachah: Regarding 'ha'Tov ve'ha'Meitiv' however, there are those who hold that one person exempts the others according to all opinions ...

Proof: As is implied in the words 'ha'Tov ve'ha'Meitv' - ... who is good to him (the Mevarech) and who does good to others (i.e. to those who will drink on account of his B'rachah.

Refutation: Rabeinu Yechiel however maintains that this is not correct; since the argument that 'The throat is not empty' applies here too, and ben Zoma did not differentiate between 'ha'Tov ve'ha'Meitiv' and 'Borei P'ri ha'Gafen'.

Refutation (cont.): And as for the explanation ' ... who is good to him and who does good to others' that is not a reason to exempt the other participants from a B'rachah, seeing as 'ha'Tov' applies even not in the presence of those to whom one is doing good ...

Refutation (cont.): As we find later (in Perek ha'Ro'eh Daf 59:) 'If they said to him "Your wife has given birth to a boy", he responds with "ha'Tov ve'ha'Meitiv' (who is good to him and who does good to his wife), even though his wife is not present.

Question: One needs to look into the custom by Havdalah, where we tend to recite it standing. How can one person then exempt the other regarding the obligation of drinking wine, seeing as we are neither seated not reclining?

Answer: Perhaps this is because, the fixture over Havdalah covers all the aspects that go with it.

Conclusion: Nevertheless, the right thing to do is for the person who recites Havdalah as well as the other participants, to be seated whilst Havdalah is being recited, because then it resembles a fixture, and the Mavdil will render everybody Yotzei.

Clarification: Even though they have been burned, and the spice wood no longer exists.

Text #1: The B'hag does not have the text 'Tiyuvta' (Instead, the Gemara answers) ...

Text #2: We learned 'the Hadas' and all that resembles it - incorporating whatever is designated to smell, to preclude apples and quinces, which are meant not for smelling but for eating.

Halachah: If Somebody is walking around a house containing a variety of spices, and who wants to smell some of them, but does not know whether they belong to the species of 'Eitz' or 'Adamah' ...

Halachah #1: There are some who rule that they must recite ;she'ha'Kol Nih'yeh bi'Devaro', because (as we learned above on Daf 40.) 'Over everything, if one recited the B'rachah of 'she'ha'Kol', one is Yotzei.

Halachah #2: R. Moshe from Coucy however, used to say that one recites 'Borei Minei Besamim'.

Clarification #1: Rabeinu Chananel, citing his Rebbes, explains that they would pickle sesame-seeds, rose petals and spice-wood for a long period of time, during which the sesame-seeds adopt the aroma of spices; then they would grind them and squeeze them out, leaving it with an aroma of spices (?)

Clarification #2: Whereas ground oil is where, shortly after they (the sesame-seeds) have been ground, one places on it spice-wood, but it does not absorb the aroma as much as pickled oil.

Clarification: The oil is specifically to smell ...

Reason: Because if it is to remove the dirt, we say in Perek Eilu Devarim (Daf 53.) that no B'rachah is required.

Text #1: This is the text that is written in our Sefarim and in that of Rashi

Text #2: The Rif however, Paskens like Rava, implying that he did not have the words 've'Lo hi ... ' in his text.

Clarification: This speaks specifically where one smells them. But where one comes to eat them, one recites the B'rachah for for eating, but not for smelling.