On Chonen HaDa'at: The TaZ and the BaCh elaborated at length to give a reason for our custom, and the Levush was greatly troubled by it and wrote that one should say v'Chonenu twice, see there, but none of this is necessary, and there is no need for all the forced explanations that were pressed into service here. Rather, it seems to me that the foundation of our custom is based on the dispute between Rabbi Yehudah and the Rabbis in Berakhot 33a Rabbi Yehudah said "because it is wisdom..." and the Rabbis said "since it is a weekday matter..." — and the underlying logic of their dispute appears to be as stated in the Jerusalem Talmud, Chapter Five of Berakhot: Rabbi Yudan says one recites the fixed formula of the blessings and afterwards Havdalah, following the opinion of Rabbi who said "I am astonished how they could have abolished Chonen ha-Da'at on Shabbat — if there is no da'at whence comes prayer, and similarly if there is no da'at whence comes Havdalah"; while Rabbi Yitzchak son of Rabbi Elazar says one recites Havdalah first and afterwards the fixed formula of the blessings, and Rabbi Elazar ben Antigonus in the school of Rabbi Yannai in the name of Rabbi Elazar said this teaches that it is forbidden to do melakhah until one has recited Havdalah, and similarly it is forbidden for a person to petition for his needs until he has recited Havdalah and the intent is that one must say Havdalah before the weekday blessings of petition. The aforementioned Talmudic dispute in the Bavli hinges on these Tannaim: Rabbi Yehudah holds like Rabbi Yudan there "if there is no da'at whence comes Havdalah..." and this is what he means by "because it is wisdom..."; and the Rabbis hold like Rabbi Yitzchak bar Abba there who maintains it is forbidden to petition one's needs before Havdalah, and this is what they mean by "since it is a weekday matter" meaning that through it one becomes permitted to do melakhah and therefore they established it there. According to this, our custom satisfies all opinions: we first say Atah Chonen... in accordance with the first rationale — "if there is no da'at..." and then Havdalah before the petitionary blessings, satisfying as well the second rationale that it is forbidden to petition one's needs before Havdalah.