Havdalah - Revision history

Mpg613: added link

2025-01-31T17:20:13Z

added link

← Older revision		Revision as of 17:20, 31 January 2025
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	# Turning off the (electric) lights		# Turning off the (electric) lights
	##A person needs to be able to benefit from the fire in order to recite the bracha over it.<ref>The mishna brachot 51b states that one can't make the bracha on fire on motzei shabbat until he benefits from it. The gemara 53b cites a debate whether this is meant to be literal or not. Rav Yehudah says in the name of Rav that one need not actually be close enough to the fire to benefit, but rather that it just needs to be a fire big enough that one could in theory benefit if he was close enough. Rava argues that the mishna is literal, and chizkiya explains that this means that one needs to be close enough to be able to distinguish between two different types of coins. The Beit Yosef cites a machloket rishonim regarding how to pasken. The Rashba paskens like rav yehudah (don't need to be close to the fire), but the Rif and Rosh just cite the mishna with no clarification, implying that it should be read literally like rava (need to be close enough to benefit). The Rambam hilchot shabbat 29:25 explicitly paskens like rava as explained by chizkiyah. The Maggid Mishna clarifies that even rava doesn't actually require one to benefit from the light. One need not literally use it to distinguish between two coins. Rather, one needs to be close enough such that if he had two coins in his hand, he could distinguish between them.</ref> Therefore, some turn off the electric lights when making Havdalah.<ref>Rivevot Efraim 2:115:32 citing Teshuvot Vehanhagot 6:90.</ref>		##A person needs to be able to benefit from the fire in order to recite the bracha over it.<ref>The mishna brachot 51b states that one can't make the bracha on fire on motzei shabbat until he benefits from it. The gemara 53b cites a debate whether this is meant to be literal or not. Rav Yehudah says in the name of Rav that one need not actually be close enough to the fire to benefit, but rather that it just needs to be a fire big enough that one could in theory benefit if he was close enough. Rava argues that the mishna is literal, and chizkiya explains that this means that one needs to be close enough to be able to distinguish between two different types of coins. The Beit Yosef cites a machloket rishonim regarding how to pasken. The Rashba paskens like rav yehudah (don't need to be close to the fire), but the Rif and Rosh just cite the mishna with no clarification, implying that it should be read literally like rava (need to be close enough to benefit). The Rambam hilchot shabbat 29:25 explicitly paskens like rava as explained by chizkiyah. The Maggid Mishna clarifies that even rava doesn't actually require one to benefit from the light. One need not literally use it to distinguish between two coins. Rather, one needs to be close enough such that if he had two coins in his hand, he could distinguish between them.</ref> Therefore, some turn off the electric lights when making Havdalah.<ref>Rivevot Efraim 2:115:32 citing Teshuvot Vehanhagot 6:90.</ref>
	##However, others hold that the strict halacha doesn't require turning off the lights.<ref>Chazon Ovadia Shabbat v. 2 p. 439, Yalkut Yosef 298:10 Shabbat v. 1 p. 477. See Dirshu Mishna Brurah 298 footnote 12, who cites that the practice of the Chazon Ish was to leave the electric lights on. [https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 49)] explains that one need not turn off the electric lights, since all that is required is that one be close enough to the fire to be able (in theory) to benefit from the light and see the difference between different coins (but one need not actually benefit from the fire, and thus the electric lights can remain on).</ref>		##However, others hold that the strict halacha doesn't require turning off the lights.<ref>Chazon Ovadia Shabbat v. 2 p. 439, Yalkut Yosef 298:10 Shabbat v. 1 p. 477. See Dirshu Mishna Brurah 298 footnote 12, who cites that the practice of the Chazon Ish was to leave the electric lights on. [https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 49]; [https://m.youtube.com/watch?v=U4eKohjL9eQ&t=49m12s use this link to hear the exact time in the shiur)] explains that one need not turn off the electric lights, since all that is required is that one be close enough to the fire to be able (in theory) to benefit from the light and see the difference between different coins (but one need not actually benefit from the fire, and thus the electric lights can remain on).</ref>
	#Where to look?		#Where to look?
	##The minhag is to look at one's fingernails during the havdalah in order to indicate that one is getting benefit from the candle, to see the difference between one's nails and flesh.<ref>Tur and Shulchan Aruch O.C. 298:3, Zohar 2:208b:2</ref>		##The minhag is to look at one's fingernails during the havdalah in order to indicate that one is getting benefit from the candle, to see the difference between one's nails and flesh.<ref>Tur and Shulchan Aruch O.C. 298:3, Zohar 2:208b:2</ref>

Gsilver2 at 04:23, 1 September 2024

2024-09-01T04:23:46Z

Gsilver2: /* Eating / Doing Work before making Havdalah */

2024-09-01T04:17:25Z

Eating / Doing Work before making Havdalah

← Older revision		Revision as of 04:17, 1 September 2024
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	#The Sephardic minhag is to sit for havdalah. However, the Ashkenazic minhag is to stand.<ref>The mishna brachot 42a says that only when everyone is "reclining" is one person able to make a bracha on the bread to exempt the others who are eating. Rashi explains that reclining lends the meal a permanence (kvi'ut). Tosfot brachot 43a is bothered how the minhag is to stand during [[Havadalah]], as this seemingly should prevent one person from being motzi others, as there is no kvi'ut (nowadays sitting accomplishes kvi'ut since we don't recline while eating). Tosfot suggests that perhaps since havdala is a mitzvah, everyone is "kove'ah" themselves to listen to the mitzvah, and therefore they can also be yotzeh in the bracha of hagafen on the wine. However, tosfot concludes that ideally one should sit for havdala to avoid the issue. Therefore, Shulchan Aruch 296:6 rules that one should sit during Havdalah. However, Rama 296:6 and the Gra (Maaseh Rav pg 103, #150) write that the Ashkenazic practice is to stand for Havdalah. Mishna Brurah 296:27 explains that the reason for the Ashkenazic minhag is to escort the [[Shabbat]] queen out, and escorting must be done standing. He adds that one can fulfill the obligation of others even when standing because everyone is assembled expressed for that purpose and has kavana to fulfill their obligation (like tosfot said). Rav Moshe Feinstein (Teshuva Siman 3 quoted in back of Radiance of [[Shabbos]]) writes that his personal minhag was to sit like his father's minhag, but because of the rishonim who hold that one may stand, one should not change one's minhag. The Dirshu Mishna Brurah 296 footnote 24 cites that the Chafetz Chaim used to stand for havdala. </ref>		#The Sephardic minhag is to sit for havdalah. However, the Ashkenazic minhag is to stand.<ref>The mishna brachot 42a says that only when everyone is "reclining" is one person able to make a bracha on the bread to exempt the others who are eating. Rashi explains that reclining lends the meal a permanence (kvi'ut). Tosfot brachot 43a is bothered how the minhag is to stand during [[Havadalah]], as this seemingly should prevent one person from being motzi others, as there is no kvi'ut (nowadays sitting accomplishes kvi'ut since we don't recline while eating). Tosfot suggests that perhaps since havdala is a mitzvah, everyone is "kove'ah" themselves to listen to the mitzvah, and therefore they can also be yotzeh in the bracha of hagafen on the wine. However, tosfot concludes that ideally one should sit for havdala to avoid the issue. Therefore, Shulchan Aruch 296:6 rules that one should sit during Havdalah. However, Rama 296:6 and the Gra (Maaseh Rav pg 103, #150) write that the Ashkenazic practice is to stand for Havdalah. Mishna Brurah 296:27 explains that the reason for the Ashkenazic minhag is to escort the [[Shabbat]] queen out, and escorting must be done standing. He adds that one can fulfill the obligation of others even when standing because everyone is assembled expressed for that purpose and has kavana to fulfill their obligation (like tosfot said). Rav Moshe Feinstein (Teshuva Siman 3 quoted in back of Radiance of [[Shabbos]]) writes that his personal minhag was to sit like his father's minhag, but because of the rishonim who hold that one may stand, one should not change one's minhag. The Dirshu Mishna Brurah 296 footnote 24 cites that the Chafetz Chaim used to stand for havdala. </ref>

	==Eating / Doing Work ~~before making~~ Havdalah==		==Eating / Doing Work Before Havdalah==

	#Before one says ~~Havdalah~~, one may not ~~doing~~ any ~~Melacha~~. If one made ~~Havdalah~~ in [[Tefillah]], one may do ~~Melacha~~. If one needs to do ~~Melacha~~ before saying ~~Havdalah~~ in [[Tefillah]], one should say "~~HaMavdil Ben Kodesh LeChol~~" (which is not a bracha) and then do ~~Melacha~~.<ref>Shulchan Aruch ~~O.C.~~ 299:10. ~~Rav Schachter (Eretz HaTzvi p~~. ~~57) permits preparing~~ the ~~wine for Havdalah because [[Hachana]] isn’t considered a Melacha and may be done after [[Shabbat]] before Havdalah.~~ </ref>		#Eating
	#One shouldn't say "Baruch hamavdil ben kodesh lechol" in a bathroom.<ref>Avnei Yishpeh 6:10:1 writes that one shouldn't say hamavdil ben kodesh lechol in a bathroom since it is doing a mitzvah and similar to divrei kedusha. Dor Hamelaktim v. 2 p. 1072 quotes this from Rav Chaim Kanievsky as well. However, it quotes Minchat Shabbat who permits it.</ref> If one needs to, one should say "Hamavdil ben kodesh lchol" without the word baruch.<ref>Rav Shmuel Kamenetsky (Kovetz Halachot Shabbat v. 1 p. 779)</ref>		## One may not eat until one makes havdalah over a cup of wine.<ref>Shulchan Aruch 299:1</ref>
	# ~~One~~ may ~~not eat until one made Havdalah over a cup of wine.<ref>Mishna Brurah 299:1</ref> This prohibition begins from~~ after ~~sunset even though it is halachically twilight~~.<ref>~~Magen Avraham 299:1, Mishna Brurah 299:1 unlike Taz 299:1 who allows eating during ben hashemashot~~.</ref>		## This prohibition begins starting at sunset on Saturday, as this begins the period of bein hashmashot according to many opinions, and so one is now safek obligated in havdala.<ref>Magen Avraham 299:1, Mishna Brurah 299:1 unlike Taz 299:1 who allows eating during ben hashemashot.</ref>
	#It is permissible to use a non-religious Jewish taxi driver on [[Motzei Shabbat]] even though the taxi-driver didn't make ~~Havdalah~~.<ref>Sh"t Tzitz Eliezer 12:37 writes that saying "Have a good week" does not fulfill the mitzvah of Havdalah. Sh"t Tzitz Eliezer 11:34 and 12:38 writes that there's no an issue of asking an non-religious Jew to do work for him after [[Shabbat]] since they aren't going to say Havdalah anyway, the prohibition not to do work before Havdalah doesn't set in. [http://www.dailyhalacha.com/displayRead.asp?readID=308 Rabbi Mansour on dailyhalacha.com] explains this ruling. See also [http://www.yutorah.org/lectures/lecture.cfm/735734/Rabbi_Aryeh_Lebowitz/Taking_a_Taxi_in_Israel_on_Motzai_Shabbos Rabbi Aryeh Lebowitz on yutorah.org].</ref>		## One may still drink water.<ref>Shulchan Aruch 299:1</ref>
			## One may continue eating if they began their meal before sunset.<ref>Shulchan Aruch 299:1. This certainly is true if one washed and made motzi before sunset. If one was eating fruits only (or other non-mezonos foods), then they would have to stop once sunset comes (even if this was their seudat shlishit). See Dirshu Mishna Brurah 299 footnote 14 citing many poskim. If one was eating mezonos foods to fulfill seudat shlishit, then there is a debate whether one would have to stop at sunset or not. The Aruch Hashulchan 299:5 says that you would have to stop eating at sunset, but the Ohr Letzion (cited in aforementioned dirshi footnote) says that one may keep eating since this is kavu'a given that it is a substantive food and one is eating it for seudat shlishit.</ref>
			## If one made a mistake and ate before havdala, he can still make havdala.<ref>Shulchan Aruch 299:5</ref>
			#Doing Work
			##Before one says havdalah, one may not do any melacha.<ref name=":0">Shulchan Aruch O.C. 299:10 based on gemara shabbat 150b. </ref>
			##If one made havdalah in [[Tefillah]] (ata chonantanu), one may do melacha.<ref name=":0" /> However, one still may not eat until making havdala on a cup of wine.<ref>Mishna Brurah 299:35</ref>
			##If one needs to do melacha before saying havdalah in [[Tefillah]], one should say "Hamavdil bein kodesh lechol" (which is not a bracha) and then do melacha.<ref>Shulchan Aruch 299:10 </ref> Some say that the correct girsa is "Baruch hamavdil etc.".<ref>Mishna Brurah 299:34 citing the Levush</ref>
			###One shouldn't say "Baruch hamavdil ben kodesh lechol" in a bathroom.<ref>Avnei Yishpeh 6:10:1 writes that one shouldn't say hamavdil ben kodesh lechol in a bathroom since it is doing a mitzvah and similar to divrei kedusha. Dor Hamelaktim v. 2 p. 1072 quotes this from Rav Chaim Kanievsky as well. However, it quotes Minchat Shabbat who permits it.</ref>
			###If one needs to, one should say "Hamavdil ben kodesh lchol" without the word baruch.<ref>Rav Shmuel Kamenetsky (Kovetz Halachot Shabbat v. 1 p. 779)</ref>
			###Rav Schachter permits preparing the wine for havdala before even saying this phrase, because [[hachana]] isn’t considered a melacha and may be done after [[Shabbat]] before havdalah.<ref>Eretz HaTzvi p. 57</ref>
			##It is permissible to use a non-religious Jewish taxi driver on [[Motzei Shabbat]] even though the taxi-driver didn't make havdalah.<ref>Sh"t Tzitz Eliezer 12:37 writes that saying "Have a good week" does not fulfill the mitzvah of Havdalah. Sh"t Tzitz Eliezer 11:34 and 12:38 writes that there's no an issue of asking an non-religious Jew to do work for him after [[Shabbat]] since they aren't going to say Havdalah anyway, the prohibition not to do work before Havdalah doesn't set in. [http://www.dailyhalacha.com/displayRead.asp?readID=308 Rabbi Mansour on dailyhalacha.com] explains this ruling. See also [http://www.yutorah.org/lectures/lecture.cfm/735734/Rabbi_Aryeh_Lebowitz/Taking_a_Taxi_in_Israel_on_Motzai_Shabbos Rabbi Aryeh Lebowitz on yutorah.org].</ref>

	==Links==		==Links==

Gsilver2: /* Saying Havdalah Early */

2024-09-01T03:55:44Z

Saying Havdalah Early

← Older revision		Revision as of 03:55, 1 September 2024
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	=== Saying Havdalah Early ===		=== Saying Havdalah Early ===
	#If one is has an extreme need such as a need to travel to the end of the [[Techum]] for the purpose of a mitzvah after [[Shabbat]] one may pray [[Arvit]] starting from Plag [[Mincha]] (ten and three quarter hours into the day). In such a case one may also say ~~Havdalah~~ early but one may not say the ~~Bracha~~ on the candle (~~Meorei HaEsh~~). Even in such a case it is certainly forbidden to do ~~Melacha~~ (activity which is forbidden on [[Shabbat]]) until [[Tzet HaKochavim]].<ref>Shulchan Aruch O.C. 293:3 </ref>		#If one is has an extreme need, such as a need to travel to the end of the [[Techum]] for the purpose of performing a mitzvah immediately after [[Shabbat]], one may pray [[Arvit]] starting from Plag [[Mincha]] (ten and three quarter hours into the day). In such a case one may also say havdalah early, but one may not say the bracha on the candle (meorei ha'eish). Even in such a case, it is certainly forbidden to do melacha (activity which is forbidden on [[Shabbat]]) until [[Tzet HaKochavim]].<ref>Shulchan Aruch O.C. 293:3 </ref>

	=== Until When Can One Say Havdalah? ===		=== Until When Can One Say Havdalah? ===
	#If one forgot to say ~~Havdalah~~ on Motzei Shabbat, one can say it until Tuesday.<ref>Shulchan Aruch and Rama O.C. 299:6. ~~Even though~~ Rav Ovadia (Yabia Omer 6:48:13) was concerned about ~~Safek Brachot~~ and wrote that one couldn't say it after Sunday, he later retracted (Yabia Omer 7:47) and followed Shulchan Aruch since the machloket is about the ~~Mitzvah~~ and not the bracha. Yalkut Yosef 299:7 writes that one who recites the bracha past Sunday isn't scorned. However, in a shiur given on [https://www.torahanytime.com/#/lectures?v=64191 Motzei Shabbat (Matot Masei 5778 min 44-47)] seemed to support the last ruling of Rav Ovadia.</ref>		#If one forgot to say havdalah on Motzei Shabbat, one can say it until Tuesday.<ref>Shulchan Aruch and Rama O.C. 299:6. The Shulchan Aruch cites another opinion that one may only say havdala up until Sunday evening, this is only brought as a "yesh omrim", and the Rama explicitly paskens leniently like the stam. Rav Ovadia (Yabia Omer 6:48:13) was concerned about safek brachot and wrote that one couldn't say havdala after Sunday, but he later retracted (Yabia Omer 7:47) and followed Shulchan Aruch, since the machloket is about the mitzvah and not the bracha. Yalkut Yosef 299:7 writes that one who recites the bracha past Sunday isn't scorned. However, in a shiur given on [https://www.torahanytime.com/#/lectures?v=64191 Motzei Shabbat (Matot Masei 5778 min 44-47)], he seemed to support the last ruling of Rav Ovadia.</ref>

	==Standing vs Sitting for Havdalah==		==Standing vs Sitting for Havdalah==

	#~~According~~ to ~~Sephardim, one should~~ sit ~~during Havdalah~~. However, the Ashkenazic minhag is to stand ~~during [[Havadalah]]~~.<ref>~~Tosfot 43a writes~~ that to ~~be included in [[Kiddish]] one should sit and then asks~~ on ~~those~~ who stand during [[Havadalah]] ~~because~~ of the ~~same~~ issue. Therefore, Shulchan Aruch 296:6 rules that one should sit during Havdalah. However, Rama 296:6 and the Gra (Maaseh Rav pg 103, #150) write that the Ashkenazic practice is to stand for Havdalah. Mishna Brurah 296:27 explains that the reason for the Ashkenazic minhag is to escort the [[Shabbat]] queen out and escorting must be done standing. He adds that one can fulfill the obligation of others even when standing because everyone is assembled expressed for that purpose and has ~~Kavana~~ to fulfill their obligation. Rav Moshe Feinstein (Teshuva Siman 3 quoted in back of Radiance of [[Shabbos]]) writes that his personal minhag was to sit like his father's minhag but because of the rishonim who hold that one may stand one should not change one's minhag. </ref>		#The Sephardic minhag is to sit for havdalah. However, the Ashkenazic minhag is to stand.<ref>The mishna brachot 42a says that only when everyone is "reclining" is one person able to make a bracha on the bread to exempt the others who are eating. Rashi explains that reclining lends the meal a permanence (kvi'ut). Tosfot brachot 43a is bothered how the minhag is to stand during [[Havadalah]], as this seemingly should prevent one person from being motzi others, as there is no kvi'ut (nowadays sitting accomplishes kvi'ut since we don't recline while eating). Tosfot suggests that perhaps since havdala is a mitzvah, everyone is "kove'ah" themselves to listen to the mitzvah, and therefore they can also be yotzeh in the bracha of hagafen on the wine. However, tosfot concludes that ideally one should sit for havdala to avoid the issue. Therefore, Shulchan Aruch 296:6 rules that one should sit during Havdalah. However, Rama 296:6 and the Gra (Maaseh Rav pg 103, #150) write that the Ashkenazic practice is to stand for Havdalah. Mishna Brurah 296:27 explains that the reason for the Ashkenazic minhag is to escort the [[Shabbat]] queen out, and escorting must be done standing. He adds that one can fulfill the obligation of others even when standing because everyone is assembled expressed for that purpose and has kavana to fulfill their obligation (like tosfot said). Rav Moshe Feinstein (Teshuva Siman 3 quoted in back of Radiance of [[Shabbos]]) writes that his personal minhag was to sit like his father's minhag, but because of the rishonim who hold that one may stand, one should not change one's minhag. The Dirshu Mishna Brurah 296 footnote 24 cites that the Chafetz Chaim used to stand for havdala. </ref>

	==Eating / Doing Work before making Havdalah==		==Eating / Doing Work before making Havdalah==

Gsilver2: /* Fire */

2024-08-30T21:57:52Z

Fire

← Older revision		Revision as of 21:57, 30 August 2024
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	###Nevertheless, there are those authorities who discourage the use of an electric light for havdala.<ref>Har Tzvi 2:114, Sh"t Yechave Daat 2:39, Maharshag 2:107, Kitzur Shulchan Aruch of Rabbi Raphael Baruch Toledano pg. 323. One argument they make is that the blessing recited upon the havdalah candle includes the word "fire", which seems to imply the need for actual fire, not merely light. </ref>		###Nevertheless, there are those authorities who discourage the use of an electric light for havdala.<ref>Har Tzvi 2:114, Sh"t Yechave Daat 2:39, Maharshag 2:107, Kitzur Shulchan Aruch of Rabbi Raphael Baruch Toledano pg. 323. One argument they make is that the blessing recited upon the havdalah candle includes the word "fire", which seems to imply the need for actual fire, not merely light. </ref>
	##Fire that "rested":		##Fire that "rested":
	###One can't make ~~havdala~~ on a flame that was lit on shabbat by a Jew or nonJew.		###One can't make the bracha on a flame that was lit on shabbat by a Jew or nonJew.<ref>The gemara brachot 52b cites a beraita that one may only make havdala on a flame which was "shavat" (lit: rested). Rashi explains that this means that the flame can't have been lit in a prohibited manner. Certainly then, if a Jew lights the flame on shabbat, one may not use it for havdala. However, one might have thought that if a nonJew lights it on shabbat, it would be allowed, since nonJews aren't supposed to keep shabbat! Nonetheless, the Tur explains that even if it was lit by a nonJew, it's considered to not be "shavat", since it was prohibited for a Jew to light it at that time. Shulchan Aruch 298:5 paskens this way. Thus the flame has to have either been lit since before shabbat, lit after shabbat ended, or lit on shabbat for the purpose of pikuach nefesh. </ref>
	###The flame need not have been lit on erev shabbat in order to make havdala on it (in contrast to Yom Kippur, which does have this extra requirement).		###The flame need not have been lit on erev shabbat in order to make havdala on it (in contrast to Yom Kippur, which does have this extra requirement).<ref>Shulchan Aruch 298:8. Mishna Brurah 298:26 explains that on motzei shabbat we make a bracha on fire to commemorate its inception when Hashem showed Adam Harishon how to make it (see gemara pesachim 54a). Therefore, a fire created on motzei shabbat is perfectly suitable for the job. However, on motzei yom kippur we make a bracha on fire to demonstrate how yom kippur is different from other yomim tovim (in which one may use fire to cook), and thus it's specifically through a fire that was around during yom kippur (but just not in use) that this can be accomplished.</ref>
			##Fire made for the purpose of light:
			###One can't make the bracha on a flame that wasn't lit for the purpose of giving light<ref>The mishna brachot 51b states that one may not make the bracha on a fire that was lit to give honor to a deceased individual. The gemara 53a explains that this is a problem since one may only make a bracha on a fire that was lit for the purpose of giving light. </ref> (e.g. it was lit to give honor to an important person or place<ref>Shulchan Aruch 298:11 discusses making the bracha on the flame in the shul. The determining factor is whether this light is merely for honor (either of the shul itself or of some important person who davens therein), or for light. The Mishna Brurah 298:30 states from the Rosh that one may not make the bracha on the ner tamid, since this is clearly just for the honor of the shul, as indicated by the fact that it is lit during the day as well. </ref>, to cook with<ref>See Shulchan Aruch 298:10 based on gemara brachot 53a.</ref>, for warmth, etc.).
			##Fire behind glass
			###There is a debate whether one may make the bracha on a fire that one sees behind glass, and so ideally one should be able to actually see the flames.<ref>The Beit Yosef cites a yerushalmi that one has to both be able to see the flame (רואה את השלהבת) and also have the ability to benefit from the flame (משתמש לאורה) in order to make the bracha of "me'orei ha'eish" on it. The yerushalmi gives a few examples which wouldn't satisfy these requirements, and one such an example is a fire inside of an "aspaklarya" (lit: looking glass of some sort). The Shulchan Aruch 298:15 paskens this way. However, the Magen Avraham 298:20 cites from the Rashba that if the fire is behind glass, this is still ok, since the fire is visible behind the glass and one can still benefit from its light. The Beit Yosef himself cites this Rashba, but is bothered how he seemingly is paskening against the aforementioned yerushalmi. The Magen Avraham defends the Rashba by suggesting that the yerushalmi was never saying that one can't use an aspaklarya, but the Biur Halacha 298:15 finds this reading of the yerushalmi difficult. Instead, he suggests that the Rashba thinks that the bavli argues on the yerushalmi, and he simply paskens like the Bavli. However, he conludes (see also Mishna Brurah 298:37) that since many poskim are machmir like the Shulchan Aruch, one should not be lenient in this matter, and should make sure the flame is visible (not behind glass) when making the bracha. </ref>
			###One need not remove their eyeglasses when making the bracha.<ref>Dirshu Mishna Brurah 298 footnote 30 cites from Rav Shlomo Zalmen and the Ketzos Hashulchan who are bothered why the minhag is that people don't remove their glasses, given that the conclusion of the Mishna Brurah (see previous note) was to be machmir (like the Shulchan Aruch against the Rashba) not to have the flame behind glass. They cite from Rav Nissim Karelitz that since the eyeglasses are batel to the person wearing them, they aren't considered to be covering up the flame, and so we look at the flame as if it is still fully exposed (in contrast to when the flame itself is behind glass). </ref>

	==~~Saying Havdalah Early~~==		==Timing==

			=== Saying Havdalah Early ===
	#If one is has an extreme need such as a need to travel to the end of the [[Techum]] for the purpose of a mitzvah after [[Shabbat]] one may pray [[Arvit]] starting from Plag [[Mincha]] (ten and three quarter hours into the day). In such a case one may also say Havdalah early but one may not say the Bracha on the candle (Meorei HaEsh). Even in such a case it is certainly forbidden to do Melacha (activity which is forbidden on [[Shabbat]]) until [[Tzet HaKochavim]].<ref>Shulchan Aruch O.C. 293:3 </ref>		#If one is has an extreme need such as a need to travel to the end of the [[Techum]] for the purpose of a mitzvah after [[Shabbat]] one may pray [[Arvit]] starting from Plag [[Mincha]] (ten and three quarter hours into the day). In such a case one may also say Havdalah early but one may not say the Bracha on the candle (Meorei HaEsh). Even in such a case it is certainly forbidden to do Melacha (activity which is forbidden on [[Shabbat]]) until [[Tzet HaKochavim]].<ref>Shulchan Aruch O.C. 293:3 </ref>

	==Until When Can One Say Havdalah?==		=== Until When Can One Say Havdalah? ===
			#If one forgot to say Havdalah on Motzei Shabbat, one can say it until Tuesday.<ref>Shulchan Aruch and Rama O.C. 299:6. Even though Rav Ovadia (Yabia Omer 6:48:13) was concerned about Safek Brachot and wrote that one couldn't say it after Sunday, he later retracted (Yabia Omer 7:47) and followed Shulchan Aruch since the machloket is about the Mitzvah and not the bracha. Yalkut Yosef 299:7 writes that one who recites the bracha past Sunday isn't scorned. However, in a shiur given on [https://www.torahanytime.com/#/lectures?v=64191 Motzei Shabbat (Matot Masei 5778 min 44-47)] seemed to support the last ruling of Rav Ovadia.</ref>

	#If one forgot to say Havdalah on Motzei Shabbat one can say it until Tuesday.<ref>Shulchan Aruch and Rama O.C. 299:6. Even though Rav Ovadia in Yabia Omer 6:48:13 was concerned about Safek Brachot and wrote that one couldn't say it after Sunday in Yabia Omer 7:47 he retracted and followed Shulchan Aruch since the machloket is about the Mitzvah and not the bracha. Yalkut Yosef 299:7 writes that one who recites the bracha past Sunday isn't scorned, however, on the [https://www.torahanytime.com/#/lectures?v=64191 Motzei Shabbat (Matot Masei 5778 min 44-47)] shiur he seemed to support the last ruling of Rav Ovadia.</ref>		==Standing vs Sitting for Havdalah==

	==Standing or Sitting for Havdalah==

	#According to Sephardim, one should sit during Havdalah. However, the Ashkenazic minhag is to stand during [[Havadalah]].<ref>Tosfot 43a writes that to be included in [[Kiddish]] one should sit and then asks on those who stand during [[Havadalah]] because of the same issue. Therefore, Shulchan Aruch 296:6 rules that one should sit during Havdalah. However, Rama 296:6 and the Gra (Maaseh Rav pg 103, #150) write that the Ashkenazic practice is to stand for Havdalah. Mishna Brurah 296:27 explains that the reason for the Ashkenazic minhag is to escort the [[Shabbat]] queen out and escorting must be done standing. He adds that one can fulfill the obligation of others even when standing because everyone is assembled expressed for that purpose and has Kavana to fulfill their obligation. Rav Moshe Feinstein (Teshuva Siman 3 quoted in back of Radiance of [[Shabbos]]) writes that his personal minhag was to sit like his father's minhag but because of the rishonim who hold that one may stand one should not change one's minhag. </ref>		#According to Sephardim, one should sit during Havdalah. However, the Ashkenazic minhag is to stand during [[Havadalah]].<ref>Tosfot 43a writes that to be included in [[Kiddish]] one should sit and then asks on those who stand during [[Havadalah]] because of the same issue. Therefore, Shulchan Aruch 296:6 rules that one should sit during Havdalah. However, Rama 296:6 and the Gra (Maaseh Rav pg 103, #150) write that the Ashkenazic practice is to stand for Havdalah. Mishna Brurah 296:27 explains that the reason for the Ashkenazic minhag is to escort the [[Shabbat]] queen out and escorting must be done standing. He adds that one can fulfill the obligation of others even when standing because everyone is assembled expressed for that purpose and has Kavana to fulfill their obligation. Rav Moshe Feinstein (Teshuva Siman 3 quoted in back of Radiance of [[Shabbos]]) writes that his personal minhag was to sit like his father's minhag but because of the rishonim who hold that one may stand one should not change one's minhag. </ref>

	==Doing Work before making Havdalah==		==Eating / Doing Work before making Havdalah==

	#Before one says Havdalah, one may not doing any Melacha. If one made Havdalah in [[Tefillah]], one may do Melacha. If one needs to do Melacha before saying Havdalah in [[Tefillah]], one should say "HaMavdil Ben Kodesh LeChol" (which is not a bracha) and then do Melacha.<ref>Shulchan Aruch O.C. 299:10. Rav Schachter (Eretz HaTzvi p. 57) permits preparing the wine for Havdalah because [[Hachana]] isn’t considered a Melacha and may be done after [[Shabbat]] before Havdalah. </ref>		#Before one says Havdalah, one may not doing any Melacha. If one made Havdalah in [[Tefillah]], one may do Melacha. If one needs to do Melacha before saying Havdalah in [[Tefillah]], one should say "HaMavdil Ben Kodesh LeChol" (which is not a bracha) and then do Melacha.<ref>Shulchan Aruch O.C. 299:10. Rav Schachter (Eretz HaTzvi p. 57) permits preparing the wine for Havdalah because [[Hachana]] isn’t considered a Melacha and may be done after [[Shabbat]] before Havdalah. </ref>

Gsilver2: /* Besamim */

2024-08-30T21:12:57Z

Besamim

← Older revision		Revision as of 21:12, 30 August 2024
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	#What if there are no besamim?		#What if there are no besamim?
	##If someone doesn't have fragrant spices for besamim, one doesn't have to go out of his way to get them, and can recite havdalah without them.<ref>Shulchan Aruch O.C. 297:1, The Radiance of Shabbos p. 130. The gemara brachot 53b cites a statement of rav yehudah in the name of rav that one need not seek out a fire to make a bracha on motzei shabbat, in the way in which we typically try to seek out mitzvot. The Rosh 8:3 explains that this is because the bracha on fire is just a remembrance that fire was first created on motzei shabbat. He then says that all the more so one should not have to seek out besamim, since the whole point of besamim is just to restore the person's soul on motzei shabbat (להשבת נפשו). </ref>		##If someone doesn't have fragrant spices for besamim, one doesn't have to go out of his way to get them, and can recite havdalah without them.<ref>Shulchan Aruch O.C. 297:1, The Radiance of Shabbos p. 130. The gemara brachot 53b cites a statement of rav yehudah in the name of rav that one need not seek out a fire to make a bracha on motzei shabbat, in the way in which we typically try to seek out mitzvot. The Rosh 8:3 explains that this is because the bracha on fire is just a remembrance that fire was first created on motzei shabbat. He then says that all the more so one should not have to seek out besamim, since the whole point of besamim is just to restore the person's soul on motzei shabbat (להשבת נפשו). </ref>
	##If ~~someone~~ made havdalah without besamim, but gets them later on Motzei Shabbat, he can recite the bracha then.<ref>Shulchan Aruch O.C. 299:5 rules that the mitzvah of besamim is only on Motzei Shabbat. The Radiance of Shabbos p. 131 adds that if it was omitted in havdalah it can be recited afterwards until Olot Hashachar based on the Eshel Avraham.</ref>		##If one made havdalah without besamim, but gets them later on Motzei Shabbat, he can recite the bracha then.<ref>Shulchan Aruch O.C. 299:5 rules that the mitzvah of besamim is only on Motzei Shabbat. The Radiance of Shabbos p. 131 adds that if it was omitted in havdalah it can be recited afterwards until Olot Hashachar based on the Eshel Avraham.</ref>
	#What exactly is the nusach of the bracha?		#What exactly is the nusach of the bracha?
	##The Ashkenaz minhag is to make Boreh Minei Besamim (בורא מיני בשמים)~~, which is~~ the ~~general Bracha~~ for ~~nice smells, no matter what’s~~ being used for besamim at Havdalah.<ref>Mishna Brurah 297:1 explains that we always just use this bracha since it can in theory be said on any spice, and we don't want the masses getting confused amongst all the possible variations of brachot on smells.</ref>		##The Ashkenaz minhag is to make Boreh Minei Besamim (בורא מיני בשמים) - the generic bracha for fragrance - irrespective of what is actually being used for besamim at Havdalah.<ref>Mishna Brurah 297:1 explains that we always just use this bracha since it can in theory be said on any spice, and we don't want the masses getting confused amongst all the possible variations of brachot on smells.</ref>
	##According to Sephardim, one should make the appropriate bracha for that type of besamim. If it's a tree, then "boreh atzei besamim", and if it's a grass then "boreh isvei besamim".<ref>Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19) </ref>		##According to Sephardim, one should make the appropriate bracha for that type of besamim.
			###E.g. If it's a tree, then "boreh atzei besamim", and if it's a grass then "boreh isvei besamim".<ref>Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19) </ref>
	#What type of spices should be used?		#What type of spices should be used?
	##There is a Sephardic practice to use hadasim when possible.<ref>Shulchan Aruch O.C. 297:4. Mishna Brurah 297:8 explains that this is referring to the hadas from the lulav that was used on sukkot, the idea being that since it was already used for a mitzvah, it's fitting to use it for other mitzvot as well. Rama ~~adds~~ that many times the hadas is too dried out to really smell like anything, and therefore it's best to just add it to a mix of other spices, but not to use the hadas exclusively.</ref>		##There is a Sephardic practice to use hadasim when possible.<ref>Shulchan Aruch O.C. 297:4. Mishna Brurah 297:8 explains that this is referring to the hadas from the lulav that was used on sukkot, the idea being that since it was already used for a mitzvah, it's fitting to use it for other mitzvot as well. Rama notes that many times the hadas is too dried out to really smell like anything, and therefore it's best to just add it to a mix of other spices, but not to use the hadas exclusively.</ref>
	##As mentioned above, Ashkenazim always make the bracha of "minei besamim", and so it is proper to use something which actually has that bracha, such as cloves.<ref>Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19), The Radiance of Shabbos p. 131 </ref>		##As mentioned above, Ashkenazim always make the bracha of "minei besamim", and so it is proper to use something which actually has that bracha, such as cloves.<ref>Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19), The Radiance of Shabbos p. 131 </ref>
	##It is a nice thing to have a designated spice box of besamim for havdalah.<ref>Mishna Brurah 297:10 cites from the Tur that Rabbeinu Efraim used to have a glass box filled with spices that he designated for this purpose. Even though one can in theory use any spice around the house for havdalah, the Mishna Brurah concludes that it's a mitzvah min hamuvchar (ideal practice) to designate spices for the mitzvah, and that this is indeed the common minhag in klal yisroel. </ref>		##It is a nice thing to have a designated spice box of besamim for havdalah.<ref>Mishna Brurah 297:10 cites from the Tur that Rabbeinu Efraim used to have a glass box filled with spices that he designated for this purpose. Even though one can in theory use any spice around the house for havdalah, the Mishna Brurah concludes that it's a mitzvah min hamuvchar (ideal practice) to designate spices for the mitzvah, and that this is indeed the common minhag in klal yisroel. </ref>
	# Someone who can't smell should not recite the bracha on besamim, unless he is reciting havdalah for someone else who can smell.<ref>Shulchan Aruch O.C. 297:5, The Radiance of Shabbos p. 131 </ref>		# Someone who can't smell should not recite the bracha on besamim, unless he is reciting havdalah for someone else who can smell.<ref>Shulchan Aruch O.C. 297:5, The Radiance of Shabbos p. 131 </ref>
	# If one isn't sure if the spice has a smell, one may smell it in advance without a bracha.<ref>The Radiance of Shabbos p. 132 citing Kaf Hachaim 216:3. He adds that this was the practice of Rav Moshe Feinstein to smell the besamim before the havdalah to check if it smelled. </ref> If the spice container is old and in fact doesn't smell and one only realizes after the bracha, the bracha he recited is invalid and the hagefen was also interrupted. Therefore, he should recite another hagefen and a new besamim on another spice if it is available.<ref>The Radiance of Shabbos p. 133 </ref>		# If one isn't sure if the spice has a smell, one may smell it in advance without a bracha.<ref>The Radiance of Shabbos p. 132 citing Kaf Hachaim 216:3. He adds that this was the practice of Rav Moshe Feinstein to smell the besamim before the havdalah to check if it smelled. </ref>
			## If the spice container is old and in fact doesn't smell and one only realizes after the bracha, the bracha he recited is invalid and the hagefen was also interrupted. Therefore, he should recite another hagefen and a new besamim on another spice if it is available.<ref>The Radiance of Shabbos p. 133 </ref>

	=== Fire ===		=== Fire ===
	# ~~The minhag is to look at~~ one'~~s fingernails during~~ the ~~havdalah in order to indicate~~ that ~~one~~ is ~~getting benefit from~~ the ~~candle~~ to ~~see~~ the ~~difference between~~ one~~'s nails and flesh~~.<ref>~~Tur and Shulchan Aruch O.C~~. 298:3~~, Zohar 2:208b:2~~</ref>		# What if one doesn't have fire?
	#A person needs to be able to benefit from the fire in order to recite the bracha over it. Therefore, some turn off the electric lights when making Havdalah,<ref>Rivevot Efraim 2:115:32 citing Teshuvot Vehanhagot 6:90</ref> ~~but~~ others hold that the strict halacha doesn't require turning off the lights.<ref>Chazon Ovadia Shabbat v. 2 p. 439, Yalkut Yosef 298:10 Shabbat v. 1 p. 477. [https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 49)] ~~said~~ that ~~the strict halacha doesn't require a person to~~ turn off the electric lights since if all that is required is that if the ~~lights were~~ to be ~~off it would be possible~~ to benefit from the ~~candle~~ and see the difference between coins ~~which~~ is ~~possible~~ from a ~~distance~~.</ref>		## One need not go out of their way to try to find fire to say the bracha of "boreh me'orei ha'eish" on it.<ref>Shulchan Aruch 298:1. Mishna Brurah 298:1 explains that the reason we say a bracha on fire on motzei shabbat is because the gemara in pesachim 54b relates that Hashem first showed Adam Harishon how to make fire on motzei shabbat, and so we make a bracha on it to commemorate this event. Since the only reason for this bracha is to commemorate this event, it is not critical to make it, and thus one need not burden themselves seeking out a fire on motzei shabbat. </ref>
	#Some poskim allow one to use an electric light in place of a ~~Havdala~~ candle in a time of need.<ref>Shaarim Metzuyanim Behalachah 96:6, Az Nidberu 8:2, Rivevot Ephraim 3:599. see also Mishpitei Uziel OC 1:9 </ref> In fact, it is reported that Rabbi Chaim Ozer Grodzinsky would always use an electric bulb for ~~Havdala~~ in order to demonstrate how strongly he felt that electricity is to be treated exactly like fire from the perspective of halacha.<ref>Shaarim Metzuyanim Behalachah 96:6. Sh"t Nachalat Shimon 15 says this was the practice of Rav Chaim Soloveitchik </ref>		## If one made havdala without fire, but gets fire later on motzei shabbat, he should make the bracha then.<ref>Mishna Brurah 298:3</ref>
	#Nevertheless, there are those authorities who discourage the use of an electric light for Havdala. Among their opposition to is the fact that the blessing recited upon the Havdalah candle includes the word "fire" which seems to imply the need for actual fire, not merely light. As such a light bulb would not be acceptable according to this view.<ref>Har Tzvi 2:114, Sh"t Yechave Daat 2:39, Maharshag 2:107, Kitzur Shulchan Aruch of Rabbi Raphael Baruch Toledano pg. 323 ~~</ref> Even among~~ the ~~authorities who permit~~ the ~~use of electric lighting when needed many would disqualify~~ the ~~use of fluorescent bulbs as they work differently than standard~~ light ~~bulbs~~.<ref>~~Hachashmal L’or Hahalacha 3~~:~~88 </ref>~~		# Turning off the (electric) lights
			##A person needs to be able to benefit from the fire in order to recite the bracha over it.<ref>The mishna brachot 51b states that one can't make the bracha on fire on motzei shabbat until he benefits from it. The gemara 53b cites a debate whether this is meant to be literal or not. Rav Yehudah says in the name of Rav that one need not actually be close enough to the fire to benefit, but rather that it just needs to be a fire big enough that one could in theory benefit if he was close enough. Rava argues that the mishna is literal, and chizkiya explains that this means that one needs to be close enough to be able to distinguish between two different types of coins. The Beit Yosef cites a machloket rishonim regarding how to pasken. The Rashba paskens like rav yehudah (don't need to be close to the fire), but the Rif and Rosh just cite the mishna with no clarification, implying that it should be read literally like rava (need to be close enough to benefit). The Rambam hilchot shabbat 29:25 explicitly paskens like rava as explained by chizkiyah. The Maggid Mishna clarifies that even rava doesn't actually require one to benefit from the light. One need not literally use it to distinguish between two coins. Rather, one needs to be close enough such that if he had two coins in his hand, he could distinguish between them.</ref> Therefore, some turn off the electric lights when making Havdalah.<ref>Rivevot Efraim 2:115:32 citing Teshuvot Vehanhagot 6:90.</ref>
			##However, others hold that the strict halacha doesn't require turning off the lights.<ref>Chazon Ovadia Shabbat v. 2 p. 439, Yalkut Yosef 298:10 Shabbat v. 1 p. 477. See Dirshu Mishna Brurah 298 footnote 12, who cites that the practice of the Chazon Ish was to leave the electric lights on. [https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 49)] explains that one need not turn off the electric lights, since all that is required is that one be close enough to the fire to be able (in theory) to benefit from the light and see the difference between different coins (but one need not actually benefit from the fire, and thus the electric lights can remain on).</ref>
			#Where to look?
			##The minhag is to look at one's fingernails during the havdalah in order to indicate that one is getting benefit from the candle, to see the difference between one's nails and flesh.<ref>Tur and Shulchan Aruch O.C. 298:3, Zohar 2:208b:2</ref>
			##One needs to stand close enough to the fire such that he could in theory benefit from it.
			###Therefore, if one is in a big room, one should try to get closer to the fire.<ref>Mishna Brurah 298:13.</ref>
			###If one can't get close, then they should have in mind not to be yotzeh the bracha on fire, and then get closer after havdala and make the bracha on the fire themselves.<ref>Mishna Brurah 297:13 (at the end)</ref>
			#What kind of fire?
			##Two wicks:
			###It is preferable that one make the bracha on an "avuka" (lit: torch).<ref>The gemara pesachim 103b states that it is ideal to use an "avuka" for havdala. Rambam hilchot shabbat 29:26 cites this. Maggid Mishna explains that an "avuka" is a fire that has a lot of wood and a lot of flames. Shulchan Aruch 298:2 paskens this. Perhaps the idea is that a more substantive fire is more impressive and thus helps one better appreciate the chesed that Hashem did by showing Adam Harishon how to make fire. </ref>
			###A candle that has two wicks (or two candles that one holds together such that their flames coalesce) is halachically equivalent to an avuka.<ref>Rama 298:2. Mishna Brurah 298:8 adds that if one takes two separate candles but just holds them together such that their flames touch, this is also considered an avuka.</ref>
			##Electric light:
			###Some poskim allow one to use an electric light in place of a havdala candle in a time of need.<ref>Shaarim Metzuyanim Behalachah 96:6, Az Nidberu 8:2, Rivevot Ephraim 3:599. see also Mishpitei Uziel OC 1:9 </ref>
			####In fact, it is reported that Rabbi Chaim Ozer Grodzinsky would always use an electric bulb for havdala in order to demonstrate how strongly he felt that electricity is to be treated exactly like fire from the perspective of halacha.<ref>Shaarim Metzuyanim Behalachah 96:6. Sh"t Nachalat Shimon 15 says this was the practice of Rav Chaim Soloveitchik </ref>
			####Even among the authorities who permit the use of electric lights if need be, many disqualify the use of fluorescent bulbs, as they work differently than standard light bulbs.<ref>Hachashmal L’or Hahalacha 3:88 </ref>
			###Nevertheless, there are those authorities who discourage the use of an electric light for havdala.<ref>Har Tzvi 2:114, Sh"t Yechave Daat 2:39, Maharshag 2:107, Kitzur Shulchan Aruch of Rabbi Raphael Baruch Toledano pg. 323. One argument they make is that the blessing recited upon the havdalah candle includes the word "fire", which seems to imply the need for actual fire, not merely light. </ref>
			##Fire that "rested":
			###One can't make havdala on a flame that was lit on shabbat by a Jew or nonJew.
			###The flame need not have been lit on erev shabbat in order to make havdala on it (in contrast to Yom Kippur, which does have this extra requirement).

	==Saying Havdalah Early==		==Saying Havdalah Early==

Gsilver2: /* Havdalah in Davening */

2024-08-23T15:48:03Z

Havdalah in Davening

← Older revision		Revision as of 15:48, 23 August 2024
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	#Once a child has reached the age of [[Chinuch]] (5 or 6), the parents should train him in hearing havdalah.<ref>Yalkut Yosef Dinei [[Chinuch]] Katan pg. 177 </ref>		#Once a child has reached the age of [[Chinuch]] (5 or 6), the parents should train him in hearing havdalah.<ref>Yalkut Yosef Dinei [[Chinuch]] Katan pg. 177 </ref>

	==Havdalah in ~~Davening~~==		==Havdalah in Tefilah==

	#See the [[Atta Chonantanu]] page.		#See the [[Atta Chonantanu]] page.
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	# Those listening to the havdalah initially should not talk until after the one who recited havdalah drank melo lugmav. After the fact, if they talked after he drank a sip they fulfilled their obligation.<ref>Teshuvot Vehanhagot 1:257</ref>		# Those listening to the havdalah initially should not talk until after the one who recited havdalah drank melo lugmav. After the fact, if they talked after he drank a sip they fulfilled their obligation.<ref>Teshuvot Vehanhagot 1:257</ref>

	==Besamim==		=== Besamim ===
	~~See [[Besamim]]~~		#What if there are no besamim?
	#The Ashkenaz minhag is to make Boreh Minei Besamim (בורא מיני בשמים) which is the general Bracha for nice smells ~~at Havdalah~~ no matter what’s being used for besamim~~. Ideally, one should use a besamim spice that is indeed minei besamim, such as cloves~~.<ref>Mishna Brurah 297:1, ~~Vezot HaBracha (pg 181, chapter 19), The Radiance~~ of ~~Shabbos p~~. ~~131~~ </ref>		##If someone doesn't have fragrant spices for besamim, one doesn't have to go out of his way to get them, and can recite havdalah without them.<ref>Shulchan Aruch O.C. 297:1, The Radiance of Shabbos p. 130. The gemara brachot 53b cites a statement of rav yehudah in the name of rav that one need not seek out a fire to make a bracha on motzei shabbat, in the way in which we typically try to seek out mitzvot. The Rosh 8:3 explains that this is because the bracha on fire is just a remembrance that fire was first created on motzei shabbat. He then says that all the more so one should not have to seek out besamim, since the whole point of besamim is just to restore the person's soul on motzei shabbat (להשבת נפשו). </ref>
	#According to Sephardim, one should make the appropriate ~~Bracha~~ for that besamim.<ref>Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19) </ref> There is a Sephardic practice to use hadasim when possible.<ref>Shulchan Aruch O.C. 297:4</ref>		##If someone made havdalah without besamim, but gets them later on Motzei Shabbat, he can recite the bracha then.<ref>Shulchan Aruch O.C. 299:5 rules that the mitzvah of besamim is only on Motzei Shabbat. The Radiance of Shabbos p. 131 adds that if it was omitted in havdalah it can be recited afterwards until Olot Hashachar based on the Eshel Avraham.</ref>
	# ~~Someone who can't smell should not recite Besamim unless he is fulfilling~~ the ~~obligation~~ of ~~someone who can smell~~.<ref>~~Shulchan Aruch O.C.~~ 297:5, The Radiance of Shabbos p. 131 </ref>		#What exactly is the nusach of the bracha?
	# ~~If someone doesn't~~ have ~~fragrant spices~~ for ~~besamim one doesn't have to go out of his way to get them and can recite~~ havdalah ~~without them~~.<ref>~~Shulchan Aruch O.C.~~ 297:1, ~~The Radiance of Shabbos p~~. ~~130~~</ref>		##The Ashkenaz minhag is to make Boreh Minei Besamim (בורא מיני בשמים), which is the general Bracha for nice smells, no matter what’s being used for besamim at Havdalah.<ref>Mishna Brurah 297:1 explains that we always just use this bracha since it can in theory be said on any spice, and we don't want the masses getting confused amongst all the possible variations of brachot on smells.</ref>
	# ~~If someone made havdalah without spices and gets spices later on Motzei Shabbat he~~ can recite the bracha of besamim ~~on them at that point~~.<ref>Shulchan Aruch O.C. ~~299~~:5 ~~rules that the mitzvah of besamim is only on Motzei Shabbat.~~ The Radiance of Shabbos p. 131 ~~adds that if it was omitted in havdalah it can be recited afterwards until Olot Hashachar based on the Eshel Avraham.~~</ref>		##According to Sephardim, one should make the appropriate bracha for that type of besamim. If it's a tree, then "boreh atzei besamim", and if it's a grass then "boreh isvei besamim".<ref>Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19) </ref>
	# If one isn't sure if the spice has a smell may smell it in advance without a bracha.<ref>The Radiance of Shabbos p. 132 citing Kaf Hachaim 216:3. He adds that this was the practice of Rav Moshe Feinstein to smell the besamim before the havdalah to check if it smelled. </ref> If the spice container is old and in fact doesn't smell and one only realizes after the bracha, the bracha he recited is invalid and the hagefen was also interrupted. Therefore, he should recite another hagefen and a new besamim on another spice if it is available.<~~Ref~~>The Radiance of Shabbos p. 133 </ref>		#What type of spices should be used?
			##There is a Sephardic practice to use hadasim when possible.<ref>Shulchan Aruch O.C. 297:4. Mishna Brurah 297:8 explains that this is referring to the hadas from the lulav that was used on sukkot, the idea being that since it was already used for a mitzvah, it's fitting to use it for other mitzvot as well. Rama adds that many times the hadas is too dried out to really smell like anything, and therefore it's best to just add it to a mix of other spices, but not to use the hadas exclusively.</ref>
			##As mentioned above, Ashkenazim always make the bracha of "minei besamim", and so it is proper to use something which actually has that bracha, such as cloves.<ref>Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19), The Radiance of Shabbos p. 131 </ref>
			##It is a nice thing to have a designated spice box of besamim for havdalah.<ref>Mishna Brurah 297:10 cites from the Tur that Rabbeinu Efraim used to have a glass box filled with spices that he designated for this purpose. Even though one can in theory use any spice around the house for havdalah, the Mishna Brurah concludes that it's a mitzvah min hamuvchar (ideal practice) to designate spices for the mitzvah, and that this is indeed the common minhag in klal yisroel. </ref>
			# Someone who can't smell should not recite the bracha on besamim, unless he is reciting havdalah for someone else who can smell.<ref>Shulchan Aruch O.C. 297:5, The Radiance of Shabbos p. 131 </ref>
			# If one isn't sure if the spice has a smell, one may smell it in advance without a bracha.<ref>The Radiance of Shabbos p. 132 citing Kaf Hachaim 216:3. He adds that this was the practice of Rav Moshe Feinstein to smell the besamim before the havdalah to check if it smelled. </ref> If the spice container is old and in fact doesn't smell and one only realizes after the bracha, the bracha he recited is invalid and the hagefen was also interrupted. Therefore, he should recite another hagefen and a new besamim on another spice if it is available.<ref>The Radiance of Shabbos p. 133 </ref>

	==Fire==		=== Fire ===
	# The minhag is to look at one's fingernails during the havdalah in order to indicate that one is getting benefit from the candle to see the difference between one's nails and flesh.<ref>Tur and Shulchan Aruch O.C. 298:3, Zohar 2:208b:2</ref>		# The minhag is to look at one's fingernails during the havdalah in order to indicate that one is getting benefit from the candle to see the difference between one's nails and flesh.<ref>Tur and Shulchan Aruch O.C. 298:3, Zohar 2:208b:2</ref>
	#A person needs to be able to benefit from the fire in order to recite the bracha over it. Therefore, some turn off the electric lights when making Havdalah,<ref>Rivevot Efraim 2:115:32 citing Teshuvot Vehanhagot 6:90</ref> but others hold that the strict halacha doesn't require turning off the lights.<ref>Chazon Ovadia Shabbat v. 2 p. 439, Yalkut Yosef 298:10 Shabbat v. 1 p. 477. [https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 49)] said that the strict halacha doesn't require a person to turn off the electric lights since if all that is required is that if the lights were to be off it would be possible to benefit from the candle and see the difference between coins which is possible from a distance.</ref>		#A person needs to be able to benefit from the fire in order to recite the bracha over it. Therefore, some turn off the electric lights when making Havdalah,<ref>Rivevot Efraim 2:115:32 citing Teshuvot Vehanhagot 6:90</ref> but others hold that the strict halacha doesn't require turning off the lights.<ref>Chazon Ovadia Shabbat v. 2 p. 439, Yalkut Yosef 298:10 Shabbat v. 1 p. 477. [https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 49)] said that the strict halacha doesn't require a person to turn off the electric lights since if all that is required is that if the lights were to be off it would be possible to benefit from the candle and see the difference between coins which is possible from a distance.</ref>

Gsilver2: /* Who is Obligated? */

2024-08-23T15:23:12Z

Who is Obligated?

Show changes

Gsilver2: /* Wine or other drinks */

2024-08-23T14:54:15Z

Wine or other drinks

← Older revision		Revision as of 14:54, 23 August 2024
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	*The source for the Sephardic text is the following: Yalkut Yosef ([[Shabbat]], vol 1, pg 449-50) writes that the Sephardic minhag is to say the following order before Havdalah: Tehillim 116:13, 118:25, a [[prayer]] beginning with הצליחנו and ending with a Tehillim 24:5, Ester 8:16, Shmuel 1:18:14, Beresheet 6:8, a [[prayer]] beginning with אלהא דמאיר, and Devarim 4:4.</ref>		*The source for the Sephardic text is the following: Yalkut Yosef ([[Shabbat]], vol 1, pg 449-50) writes that the Sephardic minhag is to say the following order before Havdalah: Tehillim 116:13, 118:25, a [[prayer]] beginning with הצליחנו and ending with a Tehillim 24:5, Ester 8:16, Shmuel 1:18:14, Beresheet 6:8, a [[prayer]] beginning with אלהא דמאיר, and Devarim 4:4.</ref>
	#If the cup of havdalah falls and spills out completely they should get a new cup of wine and recite a new hagefen. If they already got involved in another activity (hesech hadaat) they need to recite havdalah again.<ref>Piskei Teshuvot 296:11</ref>		#If the cup of havdalah falls and spills out completely they should get a new cup of wine and recite a new hagefen. If they already got involved in another activity (hesech hadaat) they need to recite havdalah again.<ref>Piskei Teshuvot 296:11</ref>
			#The one reciting havdalah should ideally drink a reviyit in order to recite a bracha achrona. After the fact, if they drank a melo lugmav it is sufficient. If someone drank only a tiny sip of the wine and not a melo lugmav, some say that they did not fulfill their obligation even after the fact,<ref>Mishna Brurah 296:9, Shemirat Shabbat Kehilchata 60:36</ref> while others hold that one fulfilled the mitzvah but just not in the ideal way.<ref>Shulchan Aruch Harav 190:4, Pri Megadim EA 271:24, Aruch Hashulchan 296:15, Kaf Hachaim 296:16, Or Letzion 2:20:7, Tzitz Eliezer 19:21:1, Yachava Daat 3:40, Yalkut Yosef (Shabbat 1-4, 5773 edition, 296:27), Piskei Teshuvot 296:11, and Rav Ben Tzion Felman in Moriya (257-259 p. 114) quoting Rav Aryeh Leib Shteinmann. Avnei Darech 9:40 rules that after the fact if the one who made havdalah didn't drink the wine those who heard fulfill their mitzvah and if they want to be machmir to hear havdalah again from someone else they can. He cites Migdanot Eliyahu 2:24 quoted Rashi, Raavan, and Baal Haitur that melo lugmav isn't maakev for havadalah. He quotes several other sources to this effect: Kaf Hachaim 296:15, Me'at Mayim 73, and Pekudat Eliezer 271 s.v. vtzarich li iyun.</ref>
			#Those listening to the havdalah initially should not talk until after the one who recited havdalah drank melo lugmav. After the fact, if they talked after he drank a sip they fulfilled their obligation.<ref>Teshuvot Vehanhagot 1:257</ref>

	==Havdalah in Shul==		==Havdalah in Shul==
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	==Wine or other drinks==		==Wine or other drinks==
	#If one has wine, wine has precedence over any other drink.<ref>~~Mishan~~ Brurah 296:8</ref> Red wine ~~should be used~~, but white wine is permissible if only white wine is available.<ref> Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref>		#If one has wine, wine has precedence over any other drink.<ref>Mishna Brurah 296:8, citing the Ohr Zaruah.</ref>
	#One may use grape juice for ~~Havdalah~~.<ref> Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 408 writes that grape juice is practically like wine and is thus more preferable than chamar medina; Chazon Ovadia v. 1 p. 99 writes that grape juice is fit for kiddush and havdalah based on the Gemara Bava Batra 97a. He ends that even though it is pasteurized it is still like wine for all intents and purposes since it tastes like non-fermented wine (Shulchan Aruch O.C. 272:3). This is also in Yalkut Yosef 202 fnt. 8. Listen to [https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 36)] who seems to contradict this as he says that grape juice is unfit for havdalah.</ref>		##Red wine is preferable, but white wine is permissible if only white wine is available.<ref> Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref>
	#The one reciting havdalah initially should drink a reviyit in order to recite a bracha achrona. After the fact, if they drank a melo lugmav it is sufficient. If someone drank only a tiny sip of the wine and not a melo lugmav, some say that they did not fulfill their obligation even after the fact,<ref>Mishna Brurah 296:9, Shemirat Shabbat Kehilchata 60:36</ref> while others hold that one fulfilled the mitzvah but just not in the ideal way.<Ref>Shulchan Aruch Harav 190:4, Pri Megadim EA 271:24, Aruch Hashulchan 296:15, Kaf Hachaim 296:16, Or Letzion 2:20:7, Tzitz Eliezer 19:21:1, Yachava Daat 3:40, Yalkut Yosef (Shabbat 1-4, 5773 edition, 296:27), Piskei Teshuvot 296:11, and Rav Ben Tzion Felman in Moriya (257-259 p. 114) quoting Rav Aryeh Leib Shteinmann. Avnei Darech 9:40 rules that after the fact if the one who made havdalah didn't drink the wine those who heard fulfill their mitzvah and if they want to be machmir to hear havdalah again from someone else they can. He cites Migdanot Eliyahu 2:24 quoted Rashi, Raavan, and Baal Haitur that melo lugmav isn't maakev for havadalah. He quotes several other sources to this effect: Kaf Hachaim 296:15, Me'at Mayim 73, and Pekudat Eliezer 271 s.v. vtzarich li iyun.</ref>		##One may use grape juice for havdalah.<ref> Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 408 writes that grape juice is practically like wine and is thus more preferable than chamar medina; Chazon Ovadia v. 1 p. 99 writes that grape juice is fit for kiddush and havdalah based on the Gemara Bava Batra 97a. He ends that even though it is pasteurized it is still like wine for all intents and purposes since it tastes like non-fermented wine (Shulchan Aruch O.C. 272:3). This is also in Yalkut Yosef 202 fnt. 8. Listen to [https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 36)] who seems to contradict this as he says that grape juice is unfit for havdalah.</ref>
	#Those listening to the havdalah initially should not talk until after the one who recited havdalah drank melo lugmav. After the fact, if they talked after he drank a sip they fulfilled their obligation.<ref>Teshuvot Vehanhagot 1:257</ref>		#
	===If there is no wine or grape juice===		===If there is no wine or grape juice===
	#For Havdalah if there is no wine or grape juice available one can use chamar medina.<Ref>Shulchan Aruch O.C. 296:2</ref> What is chamar medina?		#For Havdalah if there is no wine or grape juice available one can use chamar medina.<Ref>Shulchan Aruch O.C. 296:2</ref> What is chamar medina?

Gsilver2: /* Havdalah in Shul */

2024-08-23T13:50:05Z

Havdalah in Shul

← Older revision		Revision as of 13:50, 23 August 2024
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	*If the husband does have kavana to fulfill his obligation in shul, then he may not recite havdalah for his wife and kids under the age of chinuch at home, since this might constitute a bracha l'vatala (see Mishna Brurah 296:36). In such a case, the wife, should say havdalah for herself. See above section on Women and Havdalah. </ref>		*If the husband does have kavana to fulfill his obligation in shul, then he may not recite havdalah for his wife and kids under the age of chinuch at home, since this might constitute a bracha l'vatala (see Mishna Brurah 296:36). In such a case, the wife, should say havdalah for herself. See above section on Women and Havdalah. </ref>
	#The opinion of the Geonim is that whoever recites [[Kiddush]] or Havdalah must drink at least melo lugmav of the wine, and if he does not, then he has not fulfilled his obligation. A person should be strict for this opinion.		#The opinion of the Geonim is that whoever recites [[Kiddush]] or Havdalah must drink at least melo lugmav of the wine, and if he does not, then he has not fulfilled his obligation. A person should be strict for this opinion.<ref>The Shulchan Aruch 271:13 paskens that one needs to drink a m'lo lugmav of the cup of kiddush, which he thinks is the majority of a reviit. The Mishna Brurah 296:9 cites from the Magen Avraham that the same applies to havdalah as well. </ref>
	##Therefore the person who is chosen to recite Havdalah in the synagogue must be someone who will be able to drink melo lugmav. If the only person capable of reciting Havdalah is someone who cannot drink that much wine, then he should recite Havdalah, taste a sip of the wine, and then give it to another person who can drink melo lugmav. He should inform that person beforehand that he should have in mind when listening to the blessing of boreh peri hagefen that he will drink from the cup afterward.<ref>Yalkut Yosef, Siman 295, Halacha 3 </ref>		##Therefore the person who is chosen to recite Havdalah in the synagogue must be someone who will be able to drink melo lugmav. If the only person capable of reciting Havdalah is someone who cannot drink that much wine, then he should recite Havdalah, taste a sip of the wine, and then give it to another person who can drink melo lugmav. He should inform that person beforehand that he should have in mind when listening to the blessing of boreh peri hagefen that he will drink from the cup afterward.<ref>Yalkut Yosef, Siman 295, Halacha 3 </ref>
	#if someone is not sure whether or not he will have wine available for ~~Havdalah~~, he should listen to the ~~cantor~~ recite ~~Havdalah~~ in ~~the synagogue~~, but ~~he should~~ stipulate in his mind that he wishes to fulfill his obligation only if he has no wine at home~~, but that if he does find wine at home he does not wish to fulfill his obligation in the synagogue~~. Then, if he finds that there is wine available at home, he may recite ~~Havdalah~~ for himself in accordance with the condition he made.<ref>Yalkut Yosef, Siman 295, Halacha 4 </ref>		#If someone is not sure whether or not he will have wine available at home for havdalah, he should listen to the chazan recite havdalah in shul, but stipulate in his mind that he wishes to fulfill his obligation only if he has no wine at home. Then, if he finds that there is wine available at home, he may recite havdalah for himself in accordance with the condition he made.<ref>Yalkut Yosef, Siman 295, Halacha 4 </ref>

	==Wine or other drinks==		==Wine or other drinks==