Havdalah: Difference between revisions

Latest revision as of 04:23, 1 September 2024

Havdalah is the ceremony of separation between every Shabbat and weekday, Yom Tov and weekday, or Shabbat and Yom Tov. Havdalah is said after Shabbat and Yom Tov during Shemone Esrei of maariv within the bracha of ata chonen, and when on Yom Tov, within the bracha of ata vchartanu. It is recited another time over a cup of wine.

Obligation

There's a dispute whether the obligation to recite havdalah is of biblical or rabbinic nature. The obligation to recite havdalah over wine is certainly rabbinic.^[1]
Even though one says havdalah during davening at maariv (ata chonantanu), one must still recite havdalah over a cup of wine.^[2]

Havdalah for Yom Tov

After Yom Tov, which is followed by a regular weekday or a day of Chol HaMoed, one should say Havdalah. However, if a Yom Tov is followed by a Shabbat, there is no Havdalah.^[3]
Havdalah at the end of Yom Tov only consists of the bracha of hamavdil, and there is no bracha of besamim or ner.^[4]

When Motzei Shabbat is a Yom Tov

If motzei shabbat is yom tov, one may use the Yom Tov candles for havdalah.^[5]
It is preferable not to hold the two candles together.^[6]

Who is Obligated?

Women

There is a dispute as to whether women are obligated in havdalah.^[7]
1. According to Sephardim women may make havdalah for themselves.^[8]
2. Some Ashkenazim say that women should not recite havadalah for themselves, while others say that they may.^[9] Many say that preferably a woman should hear havdalah from a man to avoid questions of bracha l'vatala, but if she cannot find someone from whom to hear havdalah, then she should recite it for herself.^[10]
  1. When a women makes a havdala, she should certainly recite the brachot of hagefen and besamim.^[11]
  2. Most say that a woman can even recite the beracha on the fire.^[12] Others disagree.^[13]

Children

Once a child has reached the age of Chinuch (5 or 6), the parents should train him in hearing havdalah.^[14]

Havdalah in Tefilah

See the Atta Chonantanu page.
If Motzei Shabbat is a Yom Tov, in middle of Atta Bechartanu, one should insert VeTodiyanu in place of Atta Chonantanu.^[15]

Havdalah in Shul

The chazan recites havdalah in shul on behalf of those who have no wine or who will not recite havdalah for themselves at home.^[16]
1. Whoever wishes can listen to the chazan's havdalah in shul and fulfill his obligation, even though he is not holding a cup of wine.
  1. It is a widespread minhag in our times for the chazan to recite havdalah in shul, and there is no need to protest the custom. It should be made clear to the congregation, however, that everyone must recite Havdalah at home on behalf of his family members who have not heard it in the synagogue, even though he himself did hear it.^[17]
2. If one plans on saying havdalah at home for his family, then he should not have kavana to fulfill his obligation with the chazan.^[18]
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.^[19]
1. 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.^[20]
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.^[21]

Havdalah on a Cup of Wine

The Order of Havdalah

The order of the Brachot of Havdalah is Yayin (Hagefen), Besamim, Ner (Meorei HaEsh), Havdalah (Hamavdil).^[22]
The custom is to add several pesukim prior to Havdalah for a good sign. For the full Ashkenazic text see here. For the full Sephardic text see here.^[23]
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.^[24]

Wine vs Other Beverages

If one has wine, wine has precedence over any other drink.^[25]
1. Red wine is preferable, but white wine is permissible if only white wine is available.^[26]
2. One may use grape juice for havdalah.^[27]
3. One may not use bread for havdalah, even though one may use it for kiddush Friday night.^[28]
However, if one prefers chamar medina (see below section), then they may make havdalah on it, even if they have wine available.^[29]

What if There's no Wine / Grape Juice?

If there is no wine or grape juice available, then one can use chamar medina for havdalah.^[30] What is chamar medina?
Chamar Medina (lit: wine of the land)^[31] includes beer^[32] or cognac^[33].
1. There is a debate in the poskim whether chamar medina is still relevant today.^[34]
List of beverages:
1. The following are NOT chamar medina: water^[35], soda/lemonade^[36], oil^[37]
2. The following ARE chamar medina: beer^[32], hard liquor (schnapps)^[38]
3. The following are debatable: coffee^[39], milk^[40], juice^[41], tea^[42]
  1. Generally ashkenaz poskim allow these, whereas sephardi poskim do not.

How Much to Drink

The one reciting havdalah should ideally drink a reviyit, in order to be able to recite a bracha achrona. After the fact, if they drank a melo lugmav, it is sufficient (and they just shouldn't make a bracha achrona). 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,^[43] while others hold that one fulfilled the mitzvah but just not in the ideal way.^[44]
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.^[45]

Besamim

What if there are no besamim?
1. 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.^[46]
2. If one made havdalah without besamim, but gets them later on Motzei Shabbat, he can recite the bracha then.^[47]
What exactly is the nusach of the bracha?
1. 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.^[48]
2. According to Sephardim, one should make the appropriate bracha for that type of besamim.
  1. E.g. If it's a tree, then "boreh atzei besamim", and if it's a grass then "boreh isvei besamim".^[49]
What type of spices should be used?
1. There is a Sephardic practice to use hadasim when possible.^[50]
2. 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.^[51]
3. It is a nice thing to have a designated spice box of besamim for havdalah.^[52]
Someone who can't smell should not recite the bracha on besamim, unless he is reciting havdalah for someone else who can smell.^[53]
If one isn't sure if the spice has a smell, one may smell it in advance without a bracha.^[54]
1. 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.^[55]

Fire

What if one doesn't have fire?
1. 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.^[56]
2. If one made havdalah without fire, but gets fire later on motzei shabbat, he should make the bracha then.^[57]
Turning off the (electric) lights
1. A person needs to be able to benefit from the fire in order to recite the bracha over it.^[58] Therefore, some turn off the electric lights when making Havdalah.^[59]
2. However, others hold that the strict halacha doesn't require turning off the lights.^[60]
Where to look?
1. 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.^[61]
2. One needs to stand close enough to the fire such that he could in theory benefit from it.
  1. Therefore, if one is in a big room, one should try to get closer to the fire.^[62]
  2. 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 havdalah and make the bracha on the fire themselves.^[63]
What kind of fire?
1. Two wicks:
  1. It is preferable that one make the bracha on an "avuka" (lit: torch).^[64]
  2. A candle that has two wicks (or two candles that one holds together such that their flames coalesce) is halachically equivalent to an avuka.^[65]
2. Electric light:
  1. Some poskim allow one to use an electric light in place of a havdalah candle in a time of need.^[66]
    1. In fact, it is reported that Rabbi Chaim Ozer Grodzinsky would always use an electric bulb for havdalah in order to demonstrate how strongly he felt that electricity is to be treated exactly like fire from the perspective of halacha.^[67]
    2. 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.^[68]
  2. Nevertheless, there are those authorities who discourage the use of an electric light for havdalah.^[69]
3. Fire that "rested":
  1. One can't make the bracha on a flame that was lit on shabbat by a Jew or nonJew.^[70]
  2. The flame need not have been lit on erev shabbat in order to make havdalah on it (in contrast to Yom Kippur, which does have this extra requirement).^[71]
4. Fire made for the purpose of light:
  1. One can't make the bracha on a flame that wasn't lit for the purpose of giving light^[72] (e.g. it was lit to give honor to an important person or place^[73], to cook with^[74], for warmth, etc.).
5. Fire behind glass
  1. 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.^[75]
  2. One need not remove their eyeglasses when making the bracha.^[76]

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 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.^[77]

Until When Can One Say Havdalah?

If one forgot to say havdalah on Motzei Shabbat, one can say it until Tuesday.^[78]

Standing vs Sitting for Havdalah

The Sephardic minhag is to sit for havdalah. However, the Ashkenazic minhag is to stand.^[79]

Eating / Doing Work Before Havdalah

Eating
1. One may not eat until one makes havdalah over a cup of wine.^[80]
2. 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 havdalah.^[81]
3. One may still drink water.^[82]
4. One may continue eating if they began their meal before sunset.^[83]
5. If one made a mistake and ate before havdalah, he can still make havdalah.^[84]
Doing Work
1. Before one says havdalah, one may not do any melacha.^[32]
2. If one made havdalah in Tefillah (ata chonantanu), one may do melacha.^[32] However, one still may not eat until making havdalah on a cup of wine.^[85]
3. 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.^[86] Some say that the correct girsa is "Baruch hamavdil etc.".^[87]
  1. One shouldn't say "Baruch hamavdil ben kodesh lechol" in a bathroom.^[88]
  2. If one needs to, one should say "Hamavdil ben kodesh lchol" without the word baruch.^[89]
  3. Rav Schachter permits preparing the wine for havdalah before even saying this phrase, because hachana isn’t considered a melacha and may be done after Shabbat before havdalah.^[90]
4. It is permissible to use a non-religious Jewish taxi driver on Motzei Shabbat even though the taxi-driver didn't make havdalah.^[91]

Links

Understanding Havdalah on Motzai Shabbos by Rabbi Shay Schachter
Havdalah by Rabbi Hershel Schachter

Sources

↑ Rambam (Hilchot Shabbat 29:1) writes that the command of "Zachor Et Yom HaShabbat" (Shemot 20:7) - to remember the Shabbat - includes the positive mitzvot of Kiddush and Havdalah every week, as these mitzvot serve to mark the beginning and end of shabbat and distinguish it from the rest of the week. Other Rishonim agree with Rambam, including Ravi’ah Brachot 3:1, Ritvah as quoted by the Nimukei Yosef Pesachim 55, and Sefer Hachinuch Mitvah 31. However, Tosfot (Tosfot Nazir 4a s.v. My Hee in name of Rabbenu Tam) and the Rosh (Sh"t 11:3) hold that only kiddush is deorayta, but havdalah is drabbanan. Mishna Brurah 296:1 quotes both opinions and adds that if one said havdalah in Tefillah, then the havdalah on the wine is certainly drabbanan.
↑ The gemara brachot 33a states that one who says havdalah during davening (as one is supposed to do), must still say havdalah over a cup of wine as well (המבדיל בתפילה צריך שיבדיל על הכוס). This is codified by Rambam hilchot shabbat 29:6, and Shulchan Aruch 294:1.
↑ Mishna Chullin 26b, Gemara Shabbat 114b, Rambam Shabbat 5:21 and 29:18, Shulchan Aruch 491:1
↑ Shulchan Aruch 491:1, Mishna Brurah 491:1
↑ Or Letzion (v. 3, 18:6)
↑ Or Letzion (v. 3, 18:6) based on Biur Halacha 514:2 s.v. veyechabeh. Yom Tov Sheni Khilchato ch. 1 fnt. 67 quotes Rav Shlomo Zalman Auerbach and Rav Moshe Feinstein (quoted from Rav Efraim Greenblatt) as explaining that although generally we prefer to use a torch with two or more wicks for havdalah, on Yom Tov we avoid this. The reason is that on yom tov holding two candles together is likely going to come to an issue of extinguishing one of the candles more quickly. Even if they are touching it is permitted to detach them. Yet he also cites Rabbi Eider (Halachos of Shabbos 266 fnt. 34) who in the name of Rav Moshe permits putting them together. He concludes with a citation of Rabbi Akiva Eiger OC 669 and YD 1 that even on a regular motzei Shabbat two candles next to one another is sufficient, yet we don't generally follow that opinion (Magen Avraham 298:4).
↑
Rambam (Hilchot Shabbat 29:1) writes that havdalah is a positive biblical mitzvah, just like Kiddush. Maggid Mishna (Hilchot Shabbat 29:1) understands from the Rambam that women are obligated in havdalah just like they are obligated in Kiddush (since we compare "zachor" to "shamor"). Maggid Mishna suggests that even according to those who argue on the Rambam and hold that havdalah is only drabanan, women are still obligated, since presumably the rabbis instituted havdalah to be just like Kiddush (כל דתיקון רבנן כעין דאורייתא תיקון). Beit Yosef cites from Rabbenu Yonah who agrees that women are obligated in havdala just like kiddush.
- However, Beit Yosef 296 cites from the Orchot Chaim (Hilchot Havdalah 18) that women shouldn't make havdalah for themselves since perhaps they aren't obligated and it would be a bracha l'vatala. Mishna Brurah 296:34 explains that the reason why women wouldn't be obligated is if we view havdalah as a regular positive time-bound mitzvah, from which women are exempt. Even though havdala is connected to shabbat, since its actual performance takes place after shabbat, it is not viewed as fundamentally a "shabbat mitzvah" and hence not included in the hekesh of "zachor v'shamor". Nonetheless, Shulchan Aruch 296:8 rules as Stam (anonymous opinion) that women are obligated in Havdalah.
↑ Sh"t Yechave Daat 4:27.
↑ The Rama 296:8 states that women shouldn't recite Havdalah for themselves, in order to be chosheish for the shita that perhaps they are not obligated in havdalah, and so saying it would constitute a bracha l'vatala. However, this is very difficult to understand. We know that in general the Ashkenazi shita is that women are allowed to make brachot on mitzvot in which they are not obligated (such as lulav or shofar), so why should havdalah be any different? Indeed, the Bach thinks this question is so strong that he rejects the Rama and concludes that women may recite havdalah lechatchila.
↑ Magen Avraham 296:11 agrees to the Bach. Mishna Brurah 296:35 concludes that a woman should not recite Havdalah for herself unless she can't find someone to hear Havdalah from. In 296:36 he writes that certainly a woman should recite it for herself if she can't find someone else to recite for her, or the only person available to say it for her already fulfilled his obligation (since for him to repeat havdalah for her would constitute a bracha l'vatala if she is, in fact, not obligated). See audio shiur by Rabbi Aryeh Lebowitz.
↑ Magen Avraham 296:11 explains that since these two brachot are made over receiving enjoyment from something (ברכת הנהנין), and are not brachot for the mitzvah of havdala (ברכת המצוה), they may certainly be made by anyone. Biur Halacha (296:8 s.v. lo) cites this Magen Avraham approvingly.
↑
Biur Halacha (296:8 s.v. lo) discusses whether according to the opinion that women are obligated in havdalah, would they also be obligated in the bracha on the ner. Perhaps since this bracha was really established by chazal to commemorate the fact that fire was created on motzei shabbat, and is thus not intrinsically connected to havdalah (but is rather just said along with havdalah over the cup of wine), it is like any other positive time-bound mitzvah in which women are exempt. One proof that the bracha on the ner isn't really connected to havdalah inherently is the fact that if one doesn't have a fire one is not obligated to go find one, but can just say havdalah on the cup of wine without it (Shulchan Aruch 298:1). Another proof is that one may say the bracha on fire on motzei shabbat outside the context of havdala, whenever one finds a fire. He concludes that they probably are not obligated in the bracha of ner even if they are obligated in havdalah.
- Even though they are not obligated in the bracha of ner, and even though it is a birchat hamitzvah and not a birchat hanehenin, nonetheless one would think that it should be like any other bracha on a mitzvah, which ashkenazim hold that women may make. Indeed, Sh"t Iggerot Moshe CM 2:47:2, Sh"t Tzitz Eliezer 14:43, Sh"t Yechave Daat 4:27, all pasken this way. See also Dirshu Mishna Brurah (siman 296 footnote 34), which cites Rav Elyashiv, Rav Chaim Kanievskt, and the Shoneh Halachot as agreeing.
↑ Shemirat Shabbat Kihilchita 58:16
↑ Yalkut Yosef Dinei Chinuch Katan pg. 177
↑ Shulchan Aruch 491:2, Mishna Brurah 491:4. see Vetodienu
↑ Tur 295, Shulchan Aruch 295:1.
↑ Yalkut Yosef, Siman 295, Halacha 1
↑
Mishna Brurah 295:6 explains that one who does have wine should not fulfill his obligation with the chazan, but rather should wait until he gets home, such that he will be able to say havdalah for his wife and kids. He refers one to the Shulchan Aruch 296:7, who writes that if one doesn't have kavana to be yotzeh havdalah in shul, then they aren't yotzeh and should say it at home. Mishna Brurah 296:33 writes that it's proper for every person to make havdalah at home for their family.
- Does one have to actively have kavana to NOT be yotzeh in shul, or does it suffice to simply not have active kavana to BE yotzeh? The Mishna Brurah 296:33 writes in the name of the Levush that nowadays since the common practice is that people recite havdalah again when they get home to their family, the default is that people do not have kavana to be yotzeh in shul. Therefore, one does not need to actively think to themselves during the chazan's recital of havdalah that they don't want to be yotzeh. Similarly, one who does want to be yotzeh with the chazan's havdalah, has to actively have in mind that they are fulfilling their obligation with his recital.
- 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.
↑ 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.
↑ Yalkut Yosef, Siman 295, Halacha 3
↑ Yalkut Yosef, Siman 295, Halacha 4
↑ The Mishna Brachot 51b cites a debate between beit shamai and beit hillel with respect to the proper order of the four brachot associated with havdalah (hagafen on the wine, besamim on the incense, me'orei ha'eish on the fire, and havdalah itself). The gemara 52a cites a beraita in which Rebbe Yehudah explains the position of beit hillel as follows: yayin, besamim, ner, havdalah. The gemara explains that the reason why havdalah comes last is because we want to delay the leaving of shabbat as much as possible. Shulchan Aruch 296:1 paskens like this.
↑
*The Ashkenazic custom is to say the following text before Havdalah: הנה אל ישועתי אבטח ולא אפחד כי עזי וזמרת יה יהוה ויהי לי לישועה: ושאבתם מים בששון ממעיני הישועה: ליהוה הישועה על עמך ברכתך סלה: יהוה צבאות עמנו משגב לנו אלהי יעקב סלה: יהוה צבאות אשרי אדם בטח בך: יהוה הושיעה המלך יעננו ביום קראנו: ליהודים היתה אורה ושמחה וששן ויקר, כן תהיה לנו: כוס ישועות אשא ובשם יהוה אקרא:
- The source for the Ashkenazic text is the following: the Rama 296:1 writes that before the Bracha of Havdalah one should say Yishaya 12:2-3, Ester 8:16, Tehillim 116:13. The Aruch HaShulchan 296:8 adds 4 more pesukim after the ones in Yishaya from Tehillim 3:9, 46:8, 84:13, and 20:10. He also adds that after Ester 8:16 one should say 'כן תהיה לנו'.
- The Sephardic custom is to say the following text before Havdalah: כוס ישועות אשא ובשם ה' אקרא: אנא ה' הושיעה נא אנא ה' הצליחה נא: הצליחנו הצליח דרכינו הצליח לימודינו וכו' ושלח ברכה רוחה והצלחה בכל מעשה ידינו כדכתיב ישא ברכה מאת ה' וצדקה מאלהי ישענו: ליהודים היתה אורה ושמחה וששק ויקר: וכתיב ויהי דוד לכל דרכיו משכיל וה' עמו, כן יהיה עמנו תמיד: ונח מצא חן בעיני ה', כן נמצא חן ושכל טוב בעיני אלוקים ואדם: אלהא דמאיר עננו: ואתם הדבקים בה' אלוקיכם חיים כולכם היום:
- 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.
↑ Piskei Teshuvot 296:11
↑ Mishna Brurah 296:8, citing the Ohr Zaruah.
↑ Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82
↑ 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 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.
↑ Tur 296 citing Rav Amram Gaon. Beit Yosef explains that the Friday night kiddush is connected to the meal and so it's reasonable that bread would be a valid substitute for kiddush. But havdalah on motzei shabbat is not connected to any seudah and therefore one may not make havdalah on bread. This is codified in Shulchan Aruch 296:2.
↑ The Rama 296:2 writes that the minhag is to make havdalah on motzei pesach on beer since at that point it will have been over a week since drinking beer, so people are very excited about drinking it (it's more חביב - precious). The Biur Halacha (296:2 s.v. im hu chamar medina) learns from this Rama that any time one prefers chamar medina to wine, then they may make havdalah on it. He explains that when it comes to kiddush, there is a debate in the rishonim whether one can fulfill their obligation with chamar medina, and so we try to avoid it. However, everyone agrees that one can fulfill their obligation of havdalah with chamar medina, and so we are less hesitant to do so.
↑ Shulchan Aruch O.C. 296:2
↑ The Rashbam (cited in the Tur siman 272) holds that for a drink to be considered chamar medina, there has to be no wine available in the entire city. The Tur then cites a yesh mefarshim that a beverage can only be chamar medina if there is no wine within a day's journey of the city. However, from the Rambam (hilchot shabbat 29:17) it sounds like he thinks that as long as people in that locale typically drink this beverage instead of wine ("מדינה שרוב יינה שכר"), this is good enough to consider that beverage chamar medina. Rav Moshe Feinstein in Iggerot Moshe OC 2:75 defines chamar medina as something you would serve to guests who you want to show respect to. Halachot Ketanot 1:9 writes that chamar medina must have alhocol, although see below for other poskim who argue.
↑ ^32.0 ^32.1 ^32.2 ^32.3 Shulchan Aruch O.C. 296:2 writes that one may make Havdalah on beer (שכר) if it is Chamar Medina or other drinks besides for water. Cite error: Invalid <ref> tag; name ":0" defined multiple times with different content
↑ Yalkut Yosef 296:8
↑ Mishna Brurah (272:24) cites from the Magen Avraham that to be considered chamar medina, there has to be no wine available in the city that year, and this beverage has to be the primary beverage of the city. This is based on the Rashbam and the yesh mefarshim cited in the Tur (see previous note). However, in the Biur Halacha (272:9 s.v. shemikadshin) he cites the position of the Rambam that as long most people in the city drink this beverage then it is considered chamar medina (מדינה שרוב יינה שכר), even if there is wine available in the city. Rav Chaim Kanievsky in Kovetz Teshuvot 1:57 asked Rav Elyashiv whether a sick person could recite havdalah on tisha b'av on wine or chamar medina. Rav Elyashiv responded that they should use beer or another drink that is chamar medina. Rav Chaim responded that the Chazon Ish thought that nowadays nothing, including beer, is chamar medina since wine is so common (presumably based on the Magen Avraham cited above). See Dirshu Mishna Brurah (296 ft. 12) who cites this position of the Chazon Ish. As noted, Rav Elyashiv disagrees and thinks that even though wine is available nowadays everywhere, nonetheless there is still chamar medina because most people don't drink wine as part of a regular seudah, but rather other beverages (he relies upon the position of the Rambam cited in the biur halacha).
↑ Shulchan Aruch 272:9 explains that water is definitionally not able to be considered chamar medina. Mishna Brurah (272:25) explains that even if the city drinks only water and nothing else, it still cannot be considered chamar medina. Mishna Brurah (296:10) explains that this is because water isn't considered "חשיב" (lit: important, significant).
↑ Sh"t Igrot Moshe 2:75 rules that soda is just like water and can not be used for kiddush. Rav Avigdor Neventzahl in Biyitzchak Yikare 272 fnt. 25 agrees. Sh"t Vayan Avraham (Izrael) Siman 34 (pg 63) writes that he remembers in the holocaust the question arose whether lemonade could be used for Havdalah and he concludes that it just like water and can’t be used for Havdalah.
↑ Mishna Brurah 272:25
↑ Mishna Brurah 272:30. This seems to have been the common minhag in Ashkenaz, to make kiddush shabbat day on schnapps despite the availability of wine. See the Bach (272:10 s.v. v'ikah) who is perplexed by this minhag and attempts to justify it. See Mishna Brurah 272:29 who explains that perhaps it is because wine is expensive and kiddush shabbat day is only drabanan anyway, so we can be lenient and use schnapps and not be concerned with the Rambam's shita that is invalid for kiddush. Mishna Brurah 272:30 seems to imply that another reason to use schnapps would be if you prefer it (similar to the discussion regarding making kiddush on bread Friday night).
↑
Halachot Ketanot 1:9 writes that Chamar Medina must have alhocol and so coffee is not Chamar Medina. Yalkut Yosef 296:8 writes that one may not use coffee, tea, orange juice, or soda for Havdalah, but one if there's no wine in the city, one may use beer or cognac which are considered Chamar Medina; Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 408 specifies that coffee, tea, milk, and fruit juice are not considered chamar medina, and therefore one may not make havdalah with them. More sources can be found in Yabia Omer OC 3:19 for this approach.
- However ashkenazi poskim are more expansive, and do not require the beverage to be alcoholic to be considered chamar medina. Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25) says that coffee, juice, or tea may be permitted.
↑ Mishna Brurah (272:25) says that milk is not chamar medina. Dirshu Mishna Brurah (296 ft. 15) cites Rav Shlomo Zalmen that even in a place where everyone drinks milk it still isn't chamar medina because it isn't a chashuv beverage. However, Igrot Moshe 2:75 says that in an extenuating circumstances, milk could be used as chamar medina in a place where it is common to drink. Tzitz Eliezer 8:16 and 14:42 agrees.
↑ Dirshu Mishna Brurah (296 ft. 16) cites from Rav Elyashiv that juices such as orange juice or grapefruit juice are considered chamar medina. Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25) says that juice may be permitted.
↑ Igrot Moshe 2:75 says that in an extenuating circumstances, tea can be considered chamar medina. Tzitz Eliezer 8:16 and 14:42 agrees, as does Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25).
↑ Mishna Brurah 296:9, Shemirat Shabbat Kehilchata 60:36
↑ 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 it from him still fulfill their mitzvah, but if they want to be machmir to hear havdalah again from someone else then they can. He cites Migdanot Eliyahu 2:24 quoted Rashi, Raavan, and Baal Haitur that melo lugmav isn't maakev for havdalah. 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.
↑ Teshuvot Vehanhagot 1:257
↑ 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).
↑ 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.
↑ 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.
↑ Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19)
↑ 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.
↑ Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19), The Radiance of Shabbos p. 131
↑ 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.
↑ Shulchan Aruch O.C. 297:5, The Radiance of Shabbos p. 131
↑ 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.
↑ The Radiance of Shabbos p. 133
↑ 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.
↑ Mishna Brurah 298:3
↑ 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.
↑ Rivevot Efraim 2:115:32 citing Teshuvot Vehanhagot 6:90.
↑ 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. 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).
↑ Tur and Shulchan Aruch O.C. 298:3, Zohar 2:208b:2
↑ Mishna Brurah 298:13.
↑ Mishna Brurah 297:13 (at the end)
↑ 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.
↑ 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.
↑ Shaarim Metzuyanim Behalachah 96:6, Az Nidberu 8:2, Rivevot Ephraim 3:599. see also Mishpitei Uziel OC 1:9
↑ Shaarim Metzuyanim Behalachah 96:6. Sh"t Nachalat Shimon 15 says this was the practice of Rav Chaim Soloveitchik
↑ Hachashmal L’or Hahalacha 3:88
↑ 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.
↑ 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.
↑ 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.
↑ 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.
↑ 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.
↑ See Shulchan Aruch 298:10 based on gemara brachot 53a.
↑ 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.
↑ 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).
↑ Shulchan Aruch O.C. 293:3
↑ 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 Motzei Shabbat (Matot Masei 5778 min 44-47), he seemed to support the last ruling of Rav Ovadia.
↑ 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.
↑ Shulchan Aruch 299:1
↑ Magen Avraham 299:1, Mishna Brurah 299:1 unlike Taz 299:1 who allows eating during ben hashemashot.
↑ Shulchan Aruch 299:1
↑ 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.
↑ Shulchan Aruch 299:5
↑ Mishna Brurah 299:35
↑ Shulchan Aruch 299:10
↑ Mishna Brurah 299:34 citing the Levush
↑ 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.
↑ Rav Shmuel Kamenetsky (Kovetz Halachot Shabbat v. 1 p. 779)
↑ Eretz HaTzvi p. 57
↑ 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. Rabbi Mansour on dailyhalacha.com explains this ruling. See also Rabbi Aryeh Lebowitz on yutorah.org.

Category	Topic
Mitzvot of Shabbat	Kiddush Levana - Enjoying Shabbat - Fourth meal of Shabbat - Havdalah - Having a meal on Friday - In the Spirit of Shabbat - Kiddush - Lighting Shabbat Candles - Making Early Shabbat - Making one hundred Brachot on Shabbat - Preparing foods on Shabbat - Preparing for Shabbat - Shenayim Mikrah - Kavod Shabbat - Shabbos Davening - Seudat Shabbat - Seudat Shelishit - Lechem Mishneh - Motzei Shabbat - When Does Shabbat Start?
Restrictions of Shabbat	Allowing Carrying Using an Eruv Chatzerot - Animals on Shabbat - Asking a Jew to work on Shabbat - Asking a non-Jew to work on Shabbat (Amirah LeNochri) - Benefiting from a Violation of Shabbat (Maaseh Shabbat) - Books, notebooks, and papers - Brushing Teeth on Shabbat - Building a structure on Shabbat (Boneh) - Carrying on Shabbat - Cleaning the dishes - Cleaning and Folding Garments on Shabbat - Clearing the table - Cooking (Ofeh and Bishul) - Cosmetics on Shabbat - Dancing and clapping on Shabbat - Electricity on Shabbat - Eruv Chatzerot - Eruvin - Games on Shabbat - Getting dressed on Shabbat - Giving birth on Shabbat - Grinding (Tochen) - Handling objects on Shabbat (Muktzeh) - Infants on Shabbat - Introduction to the Modern Eruv - Kneading (Lash) - Mail on Shabbat - Medicine on Shabbat (Refuah on Shabbat) - Melacha That Begins Before Shabbat - Opening bottles and containers (Boneh) - Plants on Shabbat (Zoreah) - Preparing for after Shabbat (Hachana) - Reading on Shabbat (Daber Davar) - Recreation on Shabbat - Sechirut Reshut - Separating mixtures (Borer) - Squeezing fruits (Sechita) - Speaking on Shabbat (Daber Davar) - Taking a cruise over Shabbat - Taking measurements on Shabbat - Techum - Transactions on Shabbat - Transportation on Shabbat - Going to and Staying in the Hospital on Shabbat - Wages on Shabbat (Sachar Shabbat) - Washing one’s body on Shabbat
Melachos	Introduction to Melechet Machshevet - Marbeh Bshiurim - Plowing - Planting - Harvesting - Gathering - Threshing - Winnowing - Separating - Grinding - Sifting - Kneading - Baking and Cooking - Shearing - Laundering - Combing - Dyeing - Spinning - Mounting warp threads - Making two loops - Weaving - Unraveling fabric - Tying - Untying - Gluing, taping, or stapling - Ripping - Trapping - Slaughtering - Skinning - Tanning - Smoothing - Scoring - Cutting precisely - Writing - Erasing - Building - Demolishing - Completing a vessel - Extinguishing a flame - Kindling a fire - Carrying

[1] Rambam (Hilchot Shabbat 29:1) writes that the command of "Zachor Et Yom HaShabbat" (Shemot 20:7) - to remember the Shabbat - includes the positive mitzvot of Kiddush and Havdalah every week, as these mitzvot serve to mark the beginning and end of shabbat and distinguish it from the rest of the week. Other Rishonim agree with Rambam, including Ravi’ah Brachot 3:1, Ritvah as quoted by the Nimukei Yosef Pesachim 55, and Sefer Hachinuch Mitvah 31. However, Tosfot (Tosfot Nazir 4a s.v. My Hee in name of Rabbenu Tam) and the Rosh (Sh"t 11:3) hold that only kiddush is deorayta, but havdalah is drabbanan. Mishna Brurah 296:1 quotes both opinions and adds that if one said havdalah in Tefillah, then the havdalah on the wine is certainly drabbanan.

[2] The gemara brachot 33a states that one who says havdalah during davening (as one is supposed to do), must still say havdalah over a cup of wine as well (המבדיל בתפילה צריך שיבדיל על הכוס). This is codified by Rambam hilchot shabbat 29:6, and Shulchan Aruch 294:1.

[3] Mishna Chullin 26b, Gemara Shabbat 114b, Rambam Shabbat 5:21 and 29:18, Shulchan Aruch 491:1

[4] Shulchan Aruch 491:1, Mishna Brurah 491:1

[5] Or Letzion (v. 3, 18:6)

[6] Or Letzion (v. 3, 18:6) based on Biur Halacha 514:2 s.v. veyechabeh. Yom Tov Sheni Khilchato ch. 1 fnt. 67 quotes Rav Shlomo Zalman Auerbach and Rav Moshe Feinstein (quoted from Rav Efraim Greenblatt) as explaining that although generally we prefer to use a torch with two or more wicks for havdalah, on Yom Tov we avoid this. The reason is that on yom tov holding two candles together is likely going to come to an issue of extinguishing one of the candles more quickly. Even if they are touching it is permitted to detach them. Yet he also cites Rabbi Eider (Halachos of Shabbos 266 fnt. 34) who in the name of Rav Moshe permits putting them together. He concludes with a citation of Rabbi Akiva Eiger OC 669 and YD 1 that even on a regular motzei Shabbat two candles next to one another is sufficient, yet we don't generally follow that opinion (Magen Avraham 298:4).

[7] Rambam (Hilchot Shabbat 29:1) writes that havdalah is a positive biblical mitzvah, just like Kiddush. Maggid Mishna (Hilchot Shabbat 29:1) understands from the Rambam that women are obligated in havdalah just like they are obligated in Kiddush (since we compare "zachor" to "shamor"). Maggid Mishna suggests that even according to those who argue on the Rambam and hold that havdalah is only drabanan, women are still obligated, since presumably the rabbis instituted havdalah to be just like Kiddush (כל דתיקון רבנן כעין דאורייתא תיקון). Beit Yosef cites from Rabbenu Yonah who agrees that women are obligated in havdala just like kiddush.
However, Beit Yosef 296 cites from the Orchot Chaim (Hilchot Havdalah 18) that women shouldn't make havdalah for themselves since perhaps they aren't obligated and it would be a bracha l'vatala. Mishna Brurah 296:34 explains that the reason why women wouldn't be obligated is if we view havdalah as a regular positive time-bound mitzvah, from which women are exempt. Even though havdala is connected to shabbat, since its actual performance takes place after shabbat, it is not viewed as fundamentally a "shabbat mitzvah" and hence not included in the hekesh of "zachor v'shamor". Nonetheless, Shulchan Aruch 296:8 rules as Stam (anonymous opinion) that women are obligated in Havdalah.

[8] However, Beit Yosef 296 cites from the Orchot Chaim (Hilchot Havdalah 18) that women shouldn't make havdalah for themselves since perhaps they aren't obligated and it would be a bracha l'vatala. Mishna Brurah 296:34 explains that the reason why women wouldn't be obligated is if we view havdalah as a regular positive time-bound mitzvah, from which women are exempt. Even though havdala is connected to shabbat, since its actual performance takes place after shabbat, it is not viewed as fundamentally a "shabbat mitzvah" and hence not included in the hekesh of "zachor v'shamor". Nonetheless, Shulchan Aruch 296:8 rules as Stam (anonymous opinion) that women are obligated in Havdalah.

[8] Sh"t Yechave Daat 4:27.

[9] The Rama 296:8 states that women shouldn't recite Havdalah for themselves, in order to be chosheish for the shita that perhaps they are not obligated in havdalah, and so saying it would constitute a bracha l'vatala. However, this is very difficult to understand. We know that in general the Ashkenazi shita is that women are allowed to make brachot on mitzvot in which they are not obligated (such as lulav or shofar), so why should havdalah be any different? Indeed, the Bach thinks this question is so strong that he rejects the Rama and concludes that women may recite havdalah lechatchila.

[10] Magen Avraham 296:11 agrees to the Bach. Mishna Brurah 296:35 concludes that a woman should not recite Havdalah for herself unless she can't find someone to hear Havdalah from. In 296:36 he writes that certainly a woman should recite it for herself if she can't find someone else to recite for her, or the only person available to say it for her already fulfilled his obligation (since for him to repeat havdalah for her would constitute a bracha l'vatala if she is, in fact, not obligated). See audio shiur by Rabbi Aryeh Lebowitz.

[11] Magen Avraham 296:11 explains that since these two brachot are made over receiving enjoyment from something (ברכת הנהנין), and are not brachot for the mitzvah of havdala (ברכת המצוה), they may certainly be made by anyone. Biur Halacha (296:8 s.v. lo) cites this Magen Avraham approvingly.

[12] Biur Halacha (296:8 s.v. lo) discusses whether according to the opinion that women are obligated in havdalah, would they also be obligated in the bracha on the ner. Perhaps since this bracha was really established by chazal to commemorate the fact that fire was created on motzei shabbat, and is thus not intrinsically connected to havdalah (but is rather just said along with havdalah over the cup of wine), it is like any other positive time-bound mitzvah in which women are exempt. One proof that the bracha on the ner isn't really connected to havdalah inherently is the fact that if one doesn't have a fire one is not obligated to go find one, but can just say havdalah on the cup of wine without it (Shulchan Aruch 298:1). Another proof is that one may say the bracha on fire on motzei shabbat outside the context of havdala, whenever one finds a fire. He concludes that they probably are not obligated in the bracha of ner even if they are obligated in havdalah.
Even though they are not obligated in the bracha of ner, and even though it is a birchat hamitzvah and not a birchat hanehenin, nonetheless one would think that it should be like any other bracha on a mitzvah, which ashkenazim hold that women may make. Indeed, Sh"t Iggerot Moshe CM 2:47:2, Sh"t Tzitz Eliezer 14:43, Sh"t Yechave Daat 4:27, all pasken this way. See also Dirshu Mishna Brurah (siman 296 footnote 34), which cites Rav Elyashiv, Rav Chaim Kanievskt, and the Shoneh Halachot as agreeing.

[14] Even though they are not obligated in the bracha of ner, and even though it is a birchat hamitzvah and not a birchat hanehenin, nonetheless one would think that it should be like any other bracha on a mitzvah, which ashkenazim hold that women may make. Indeed, Sh"t Iggerot Moshe CM 2:47:2, Sh"t Tzitz Eliezer 14:43, Sh"t Yechave Daat 4:27, all pasken this way. See also Dirshu Mishna Brurah (siman 296 footnote 34), which cites Rav Elyashiv, Rav Chaim Kanievskt, and the Shoneh Halachot as agreeing.

[13] Shemirat Shabbat Kihilchita 58:16

[14] Yalkut Yosef Dinei Chinuch Katan pg. 177

[15] Shulchan Aruch 491:2, Mishna Brurah 491:4. see Vetodienu

[16] Tur 295, Shulchan Aruch 295:1.

[17] Yalkut Yosef, Siman 295, Halacha 1

[18] Mishna Brurah 295:6 explains that one who does have wine should not fulfill his obligation with the chazan, but rather should wait until he gets home, such that he will be able to say havdalah for his wife and kids. He refers one to the Shulchan Aruch 296:7, who writes that if one doesn't have kavana to be yotzeh havdalah in shul, then they aren't yotzeh and should say it at home. Mishna Brurah 296:33 writes that it's proper for every person to make havdalah at home for their family.
Does one have to actively have kavana to NOT be yotzeh in shul, or does it suffice to simply not have active kavana to BE yotzeh? The Mishna Brurah 296:33 writes in the name of the Levush that nowadays since the common practice is that people recite havdalah again when they get home to their family, the default is that people do not have kavana to be yotzeh in shul. Therefore, one does not need to actively think to themselves during the chazan's recital of havdalah that they don't want to be yotzeh. Similarly, one who does want to be yotzeh with the chazan's havdalah, has to actively have in mind that they are fulfilling their obligation with his recital.

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.

[21] Does one have to actively have kavana to NOT be yotzeh in shul, or does it suffice to simply not have active kavana to BE yotzeh? The Mishna Brurah 296:33 writes in the name of the Levush that nowadays since the common practice is that people recite havdalah again when they get home to their family, the default is that people do not have kavana to be yotzeh in shul. Therefore, one does not need to actively think to themselves during the chazan's recital of havdalah that they don't want to be yotzeh. Similarly, one who does want to be yotzeh with the chazan's havdalah, has to actively have in mind that they are fulfilling their obligation with his recital.

[22] 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.

[19] 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.

[20] Yalkut Yosef, Siman 295, Halacha 3

[21] Yalkut Yosef, Siman 295, Halacha 4

[22] The Mishna Brachot 51b cites a debate between beit shamai and beit hillel with respect to the proper order of the four brachot associated with havdalah (hagafen on the wine, besamim on the incense, me'orei ha'eish on the fire, and havdalah itself). The gemara 52a cites a beraita in which Rebbe Yehudah explains the position of beit hillel as follows: yayin, besamim, ner, havdalah. The gemara explains that the reason why havdalah comes last is because we want to delay the leaving of shabbat as much as possible. Shulchan Aruch 296:1 paskens like this.

[23] *The Ashkenazic custom is to say the following text before Havdalah: הנה אל ישועתי אבטח ולא אפחד כי עזי וזמרת יה יהוה ויהי לי לישועה: ושאבתם מים בששון ממעיני הישועה: ליהוה הישועה על עמך ברכתך סלה: יהוה צבאות עמנו משגב לנו אלהי יעקב סלה: יהוה צבאות אשרי אדם בטח בך: יהוה הושיעה המלך יעננו ביום קראנו: ליהודים היתה אורה ושמחה וששן ויקר, כן תהיה לנו: כוס ישועות אשא ובשם יהוה אקרא:
The source for the Ashkenazic text is the following: the Rama 296:1 writes that before the Bracha of Havdalah one should say Yishaya 12:2-3, Ester 8:16, Tehillim 116:13. The Aruch HaShulchan 296:8 adds 4 more pesukim after the ones in Yishaya from Tehillim 3:9, 46:8, 84:13, and 20:10. He also adds that after Ester 8:16 one should say 'כן תהיה לנו'.

The Sephardic custom is to say the following text before Havdalah: כוס ישועות אשא ובשם ה' אקרא: אנא ה' הושיעה נא אנא ה' הצליחה נא: הצליחנו הצליח דרכינו הצליח לימודינו וכו' ושלח ברכה רוחה והצלחה בכל מעשה ידינו כדכתיב ישא ברכה מאת ה' וצדקה מאלהי ישענו: ליהודים היתה אורה ושמחה וששק ויקר: וכתיב ויהי דוד לכל דרכיו משכיל וה' עמו, כן יהיה עמנו תמיד: ונח מצא חן בעיני ה', כן נמצא חן ושכל טוב בעיני אלוקים ואדם: אלהא דמאיר עננו: ואתם הדבקים בה' אלוקיכם חיים כולכם היום:

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.

[28] The source for the Ashkenazic text is the following: the Rama 296:1 writes that before the Bracha of Havdalah one should say Yishaya 12:2-3, Ester 8:16, Tehillim 116:13. The Aruch HaShulchan 296:8 adds 4 more pesukim after the ones in Yishaya from Tehillim 3:9, 46:8, 84:13, and 20:10. He also adds that after Ester 8:16 one should say 'כן תהיה לנו'.

[29] The Sephardic custom is to say the following text before Havdalah: כוס ישועות אשא ובשם ה' אקרא: אנא ה' הושיעה נא אנא ה' הצליחה נא: הצליחנו הצליח דרכינו הצליח לימודינו וכו' ושלח ברכה רוחה והצלחה בכל מעשה ידינו כדכתיב ישא ברכה מאת ה' וצדקה מאלהי ישענו: ליהודים היתה אורה ושמחה וששק ויקר: וכתיב ויהי דוד לכל דרכיו משכיל וה' עמו, כן יהיה עמנו תמיד: ונח מצא חן בעיני ה', כן נמצא חן ושכל טוב בעיני אלוקים ואדם: אלהא דמאיר עננו: ואתם הדבקים בה' אלוקיכם חיים כולכם היום:

[30] 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.

[24] Piskei Teshuvot 296:11

[25] Mishna Brurah 296:8, citing the Ohr Zaruah.

[26] Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82

[27] 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 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.

[28] Tur 296 citing Rav Amram Gaon. Beit Yosef explains that the Friday night kiddush is connected to the meal and so it's reasonable that bread would be a valid substitute for kiddush. But havdalah on motzei shabbat is not connected to any seudah and therefore one may not make havdalah on bread. This is codified in Shulchan Aruch 296:2.

[29] The Rama 296:2 writes that the minhag is to make havdalah on motzei pesach on beer since at that point it will have been over a week since drinking beer, so people are very excited about drinking it (it's more חביב - precious). The Biur Halacha (296:2 s.v. im hu chamar medina) learns from this Rama that any time one prefers chamar medina to wine, then they may make havdalah on it. He explains that when it comes to kiddush, there is a debate in the rishonim whether one can fulfill their obligation with chamar medina, and so we try to avoid it. However, everyone agrees that one can fulfill their obligation of havdalah with chamar medina, and so we are less hesitant to do so.

[30] Shulchan Aruch O.C. 296:2

[31] The Rashbam (cited in the Tur siman 272) holds that for a drink to be considered chamar medina, there has to be no wine available in the entire city. The Tur then cites a yesh mefarshim that a beverage can only be chamar medina if there is no wine within a day's journey of the city. However, from the Rambam (hilchot shabbat 29:17) it sounds like he thinks that as long as people in that locale typically drink this beverage instead of wine ("מדינה שרוב יינה שכר"), this is good enough to consider that beverage chamar medina. Rav Moshe Feinstein in Iggerot Moshe OC 2:75 defines chamar medina as something you would serve to guests who you want to show respect to. Halachot Ketanot 1:9 writes that chamar medina must have alhocol, although see below for other poskim who argue.

[:0-32] 32.0 ^32.1 ^32.2 ^32.3 Shulchan Aruch O.C. 296:2 writes that one may make Havdalah on beer (שכר) if it is Chamar Medina or other drinks besides for water. Cite error: Invalid <ref> tag; name ":0" defined multiple times with different content

[33] Yalkut Yosef 296:8

[34] Mishna Brurah (272:24) cites from the Magen Avraham that to be considered chamar medina, there has to be no wine available in the city that year, and this beverage has to be the primary beverage of the city. This is based on the Rashbam and the yesh mefarshim cited in the Tur (see previous note). However, in the Biur Halacha (272:9 s.v. shemikadshin) he cites the position of the Rambam that as long most people in the city drink this beverage then it is considered chamar medina (מדינה שרוב יינה שכר), even if there is wine available in the city. Rav Chaim Kanievsky in Kovetz Teshuvot 1:57 asked Rav Elyashiv whether a sick person could recite havdalah on tisha b'av on wine or chamar medina. Rav Elyashiv responded that they should use beer or another drink that is chamar medina. Rav Chaim responded that the Chazon Ish thought that nowadays nothing, including beer, is chamar medina since wine is so common (presumably based on the Magen Avraham cited above). See Dirshu Mishna Brurah (296 ft. 12) who cites this position of the Chazon Ish. As noted, Rav Elyashiv disagrees and thinks that even though wine is available nowadays everywhere, nonetheless there is still chamar medina because most people don't drink wine as part of a regular seudah, but rather other beverages (he relies upon the position of the Rambam cited in the biur halacha).

[35] Shulchan Aruch 272:9 explains that water is definitionally not able to be considered chamar medina. Mishna Brurah (272:25) explains that even if the city drinks only water and nothing else, it still cannot be considered chamar medina. Mishna Brurah (296:10) explains that this is because water isn't considered "חשיב" (lit: important, significant).

[36] Sh"t Igrot Moshe 2:75 rules that soda is just like water and can not be used for kiddush. Rav Avigdor Neventzahl in Biyitzchak Yikare 272 fnt. 25 agrees. Sh"t Vayan Avraham (Izrael) Siman 34 (pg 63) writes that he remembers in the holocaust the question arose whether lemonade could be used for Havdalah and he concludes that it just like water and can’t be used for Havdalah.

[37] Mishna Brurah 272:25

[38] Mishna Brurah 272:30. This seems to have been the common minhag in Ashkenaz, to make kiddush shabbat day on schnapps despite the availability of wine. See the Bach (272:10 s.v. v'ikah) who is perplexed by this minhag and attempts to justify it. See Mishna Brurah 272:29 who explains that perhaps it is because wine is expensive and kiddush shabbat day is only drabanan anyway, so we can be lenient and use schnapps and not be concerned with the Rambam's shita that is invalid for kiddush. Mishna Brurah 272:30 seems to imply that another reason to use schnapps would be if you prefer it (similar to the discussion regarding making kiddush on bread Friday night).

[39] Halachot Ketanot 1:9 writes that Chamar Medina must have alhocol and so coffee is not Chamar Medina. Yalkut Yosef 296:8 writes that one may not use coffee, tea, orange juice, or soda for Havdalah, but one if there's no wine in the city, one may use beer or cognac which are considered Chamar Medina; Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 408 specifies that coffee, tea, milk, and fruit juice are not considered chamar medina, and therefore one may not make havdalah with them. More sources can be found in Yabia Omer OC 3:19 for this approach.
However ashkenazi poskim are more expansive, and do not require the beverage to be alcoholic to be considered chamar medina. Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25) says that coffee, juice, or tea may be permitted.

[47] However ashkenazi poskim are more expansive, and do not require the beverage to be alcoholic to be considered chamar medina. Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25) says that coffee, juice, or tea may be permitted.

[40] Mishna Brurah (272:25) says that milk is not chamar medina. Dirshu Mishna Brurah (296 ft. 15) cites Rav Shlomo Zalmen that even in a place where everyone drinks milk it still isn't chamar medina because it isn't a chashuv beverage. However, Igrot Moshe 2:75 says that in an extenuating circumstances, milk could be used as chamar medina in a place where it is common to drink. Tzitz Eliezer 8:16 and 14:42 agrees.

[41] Dirshu Mishna Brurah (296 ft. 16) cites from Rav Elyashiv that juices such as orange juice or grapefruit juice are considered chamar medina. Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25) says that juice may be permitted.

[42] Igrot Moshe 2:75 says that in an extenuating circumstances, tea can be considered chamar medina. Tzitz Eliezer 8:16 and 14:42 agrees, as does Rav Avigdor Neventzahl in Biyitzchak Yikare (siman 272 footnote 25).

[43] Mishna Brurah 296:9, Shemirat Shabbat Kehilchata 60:36

[44] 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 it from him still fulfill their mitzvah, but if they want to be machmir to hear havdalah again from someone else then they can. He cites Migdanot Eliyahu 2:24 quoted Rashi, Raavan, and Baal Haitur that melo lugmav isn't maakev for havdalah. 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.

[45] Teshuvot Vehanhagot 1:257

[46] 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).

[47] 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.

[48] 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.

[49] Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19)

[50] 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.

[51] Mishna Brurah 297:1, Vezot HaBracha (pg 181, chapter 19), The Radiance of Shabbos p. 131

[52] 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.

[53] Shulchan Aruch O.C. 297:5, The Radiance of Shabbos p. 131

[54] 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.

[55] The Radiance of Shabbos p. 133

[56] 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.

[57] Mishna Brurah 298:3

[58] 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.

[59] Rivevot Efraim 2:115:32 citing Teshuvot Vehanhagot 6:90.

[60] 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. 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).

[61] Tur and Shulchan Aruch O.C. 298:3, Zohar 2:208b:2

[62] Mishna Brurah 298:13.

[63] Mishna Brurah 297:13 (at the end)

[64] 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.

[65] 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.

[66] Shaarim Metzuyanim Behalachah 96:6, Az Nidberu 8:2, Rivevot Ephraim 3:599. see also Mishpitei Uziel OC 1:9

[67] Shaarim Metzuyanim Behalachah 96:6. Sh"t Nachalat Shimon 15 says this was the practice of Rav Chaim Soloveitchik

[68] Hachashmal L’or Hahalacha 3:88

[69] 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.

[70] 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.

[71] 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.

[72] 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.

[73] 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.

[74] See Shulchan Aruch 298:10 based on gemara brachot 53a.

[75] 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.

[76] 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).

[77] Shulchan Aruch O.C. 293:3

[78] 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 Motzei Shabbat (Matot Masei 5778 min 44-47), he seemed to support the last ruling of Rav Ovadia.

[79] 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.

[80] Shulchan Aruch 299:1

[81] Magen Avraham 299:1, Mishna Brurah 299:1 unlike Taz 299:1 who allows eating during ben hashemashot.

[82] Shulchan Aruch 299:1

[83] 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.

[84] Shulchan Aruch 299:5

[85] Mishna Brurah 299:35

[86] Shulchan Aruch 299:10

[87] Mishna Brurah 299:34 citing the Levush

[88] 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.

[89] Rav Shmuel Kamenetsky (Kovetz Halachot Shabbat v. 1 p. 779)

[90] Eretz HaTzvi p. 57

[91] 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. Rabbi Mansour on dailyhalacha.com explains this ruling. See also Rabbi Aryeh Lebowitz on yutorah.org.

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+{{Okay}}
+[[Image:Havdalah.jpg|200px|right]]
+Havdalah is the ceremony of separation between every [[Shabbat]] and weekday, [[Yom Tov]] and weekday, or [[Shabbat]] and [[Yom Tov]]. Havdalah is said after Shabbat and Yom Tov during Shemone Esrei of maariv within the bracha of ata chonen, and when on Yom Tov, within the bracha of ata vchartanu. It is recited another time over a cup of wine.
 ==Obligation==
-# There's a dispute whether Havdalah is Deorittah or Derabbanan. <ref> Rambam (Hilchot Shabbat 29:1) writes that the command of "Zachor Et Yom HaShabbat" (Shemot 20:7) includes the positive mitzvahs of Kiddish and Havdalah every week. Other Rishonim that agree with Rambam include Ravi’ah Brachot 3:1, Ritvah as quoted by the Nimukei Yosef Pesachim 55, and Sefer Hachinuch Mitvah 31. However, Tosfot (Tosfot Nazir 4a D"H My Hee in name of Rabbenu Tam) and the Rosh (Sh"t 11:3) hold that Havdalah is Derabbanan. Mishna Brurah 296:1 quotes both opinions and adds that if one said Havdalah in Tefillah the Havdalah on the wine is certainly Derabbanan.</ref>
-==The order of Havdalah==
+#There's a dispute whether the obligation to recite havdalah is of biblical or rabbinic nature. The obligation to recite havdalah over wine is certainly rabbinic.<ref>Rambam (Hilchot [[Shabbat]] 29:1) writes that the command of "Zachor Et Yom Ha[[Shabbat]]" (Shemot 20:7) - to remember the Shabbat - includes the positive mitzvot of [[Kiddish|Kiddush]] and Havdalah every week, as these mitzvot serve to mark the beginning and end of shabbat and distinguish it from the rest of the week. Other Rishonim agree with Rambam, including Ravi’ah [[Brachot]] 3:1, Ritvah as quoted by the Nimukei Yosef Pesachim 55, and Sefer Hachinuch Mitvah 31. However, Tosfot (Tosfot Nazir 4a s.v. My Hee in name of Rabbenu Tam) and the Rosh (Sh"t 11:3) hold that only kiddush is deorayta, but havdalah is drabbanan. Mishna Brurah 296:1 quotes both opinions and adds that if one said havdalah in [[Tefillah]], then the havdalah on the wine is certainly drabbanan.</ref>
-# The order of the Brachot of Havdalah is Yayin (Hagefen), Besamim, Ner (Meorei HaEsh), Havdalah (Hamavdil). <ref>S"A 296:1 </ref>
+#Even though one says havdalah during davening at maariv (ata chonantanu), one must still recite havdalah over a cup of wine.<ref>The gemara brachot 33a states that one who says havdalah during davening (as one is supposed to do), must still say havdalah over a cup of wine as well (המבדיל בתפילה צריך שיבדיל על הכוס). This is codified by Rambam hilchot shabbat 29:6, and Shulchan Aruch 294:1.</ref>
-# The custom is to add several pesukim prior to Havdalah for a good sign. For the full Ashkenazic text see [https://docs.google.com/viewer?url=http%3A%2F%2Fimage.aish.com%2Fmisc%2Fhavdallah.pdf here]. For the full Sephardic text see [http://www.daat.ac.il/daat/shabat/zmirot/motsaey-2.htm here]. <ref>
- * The Ashkenazic custom is to say the following text before Havdalah: הנה אל ישועתי אבטח ולא אפחד כי עזי וזמרת יה יהוה ויהי לי לישועה: ושאבתם מים בששון ממעיני הישועה: ליהוה הישועה על עמך ברכתך סלה: יהוה צבאות עמנו משגב לנו אלהי יעקב סלה: יהוה צבאות אשרי אדם בטח בך: יהוה הושיעה המלך יעננו ביום קראנו: ליהודים היתה אורה ושמחה וששן ויקר, כן תהיה לנו: כוס ישועות אשא ובשם יהוה אקרא:
-* The source for the Ashkenazic text is the following: the Rama 296:1 writes that before the Bracha of Havdalah one should say Yishaya 12:2-3, Ester 8:16, Tehillim 116:13. The Aruch HaShulchan 296:8 adds 4 more pesukim after the ones in Yishaya from Tehillim 3:9, 46:8, 84:13, and 20:10. He also adds that after Ester 8:16 one should say 'כן תהיה לנו'.
-* The Sephardic custom is to say the following text before Havdalah: כוס ישועות אשא ובשם ה' אקרא: אנא ה' הושיעה נא אנא ה' הצליחה נא: הצליחנו הצליח דרכינו הצליח לימודינו וכו' ושלח ברכה רוחה והצלחה בכל מעשה ידינו כדכתיב ישא ברכה מאת ה' וצדקה מאלהי ישענו: ליהודים היתה אורה ושמחה וששק ויקר: וכתיב ויהי דוד לכל דרכיו משכיל וה' עמו, כן יהיה עמנו תמיד: ונח מצא חן בעיני ה', כן נמצא חן ושכל טוב בעיני אלוקים ואדם: אלהא דמאיר עננו: ואתם הדבקים בה' אלוקיכם חיים כולכם היום:
-* 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, Shamuel (vol 1, 18:14), Beresheet 6:8, a prayer beginning with אלהא דמאיר, and Devarim 4:4. </ref>
+===Havdalah for Yom Tov===
-==Wine==
+#After [[Yom Tov]], which is followed by a regular weekday or a day of [[Chol HaMoed]], one should say Havdalah. However, if a [[Yom Tov]] is followed by a [[Shabbat]], there is no Havdalah.<ref>Mishna Chullin 26b, Gemara [[Shabbat]] 114b, Rambam [[Shabbat]] 5:21 and 29:18, Shulchan Aruch 491:1</ref>
-# One may not use lemonade for Havdalah. <Ref>Sh:t Vayan Avraham (Izrael) Siman 34 (pg 63) writes that he remembers in the holocaust the question arose whether lemonade could be used for Havdalah and he concludes that it just like water and can’t be used for Havdalah. </ref>
+#Havdalah at the end of [[Yom Tov]] only consists of the bracha of hamavdil, and there is no bracha of [[besamim]] or ner.<ref>Shulchan Aruch 491:1, Mishna Brurah 491:1</ref>
-==Structure==
-==Saying Havdalah early==
+===When Motzei Shabbat is a Yom Tov===
-# 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 (Moerei HaEsh). Even in such a case it is certainly forbidden to do Melacha (activity which is forbidden on Shabbat) until Tzet HaCochavim. <Ref>S”A 293:3 </ref>
-==Standing or Sitting for Havdalah==
+#If motzei shabbat is yom tov, one may use the Yom Tov candles for havdalah.<ref>Or Letzion (v. 3, 18:6)</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 S"A 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>
+#It is preferable not to hold the two candles together.<ref>Or Letzion (v. 3, 18:6) based on Biur Halacha 514:2 s.v. veyechabeh. Yom Tov Sheni Khilchato ch. 1 fnt. 67 quotes Rav Shlomo Zalman Auerbach and Rav Moshe Feinstein (quoted from Rav Efraim Greenblatt) as explaining that although generally we prefer to use a torch with two or more wicks for havdalah, on Yom Tov we avoid this. The reason is that on yom tov holding two candles together is likely going to come to an issue of extinguishing one of the candles more quickly. Even if they are touching it is permitted to detach them. Yet he also cites Rabbi Eider (Halachos of Shabbos 266 fnt. 34) who in the name of Rav Moshe permits putting them together. He concludes with a citation of Rabbi Akiva Eiger OC 669 and YD 1 that even on a regular motzei Shabbat two candles next to one another is sufficient, yet we don't generally follow that opinion (Magen Avraham 298:4).</ref>
-==Women==
+=== Who is Obligated? ===
-# There's a dispute whether women are obligated in Havdalah. Nonetheless, women may make the it for themselves. <ref> Rambam (Hilchot Shabbat 29:1) writes that the Havdalah is a positive command just like Kiddish. Maggid Mishna (Hilchot Shabbat 29:1) implies from the Rambam that women are obligated in Havdalah jus tlike they are obligated in Kiddish. Maggid Mishna suggests that even according to those who argue on the Rambam, women can be obligated if the rabbis instituted Havdalah to be just like Kiddish. Orchot Chaim (Hilchot Havdalah 18; quoted by Bet Yosef 296:8) writes that because there's a dispute whether women are obligated women shouldn't make Havdalah for themselves. Nonetheless, S"A 296:8 rules as Stam (anonymous opinion) that women are obligated in Havdalah. Bach adds that for Ashkenazim there is an additional reason to permit women to make the bracha considering that Ashkenazim allow one to make a bracha even for Mitzvot that one is not obligated in such as lulav. Even though this is stark contrast to the Rama on this topic, the achronim rule like the Bach including the Magan Avraham and Mishna Brurah 296:35. www.bknw.org/pafiledb/pafiledb.php?action=download&id=42 </ref>
-==Getting benefit from a Jew who didn't make Havdalah==
+==== Women ====
-See further: http://www.dailyhalacha.com/displayRead.asp?readID=308&txtSearch=taxi, http://www.yutorah.org/lectures/lecture.cfm/735734/Rabbi_Aryeh_Lebowitz/Taking_a_Taxi_in_Israel_on_Motzai_Shabbos
+#There is a dispute as to whether women are obligated in havdalah.<ref>Rambam (Hilchot [[Shabbat]] 29:1) writes that havdalah is a positive biblical mitzvah, just like [[Kiddish|Kiddush]]. [[Maggid]] Mishna (Hilchot [[Shabbat]] 29:1) understands from the Rambam that women are obligated in havdalah just like they are obligated in [[Kiddish|Kiddush]] (since we compare "zachor" to "shamor"). [[Maggid]] Mishna suggests that even according to those who argue on the Rambam and hold that havdalah is only drabanan, women are still obligated, since presumably the rabbis instituted havdalah to be just like [[Kiddish|Kiddush]] (כל דתיקון רבנן כעין דאורייתא תיקון). Beit Yosef cites from Rabbenu Yonah who agrees that women are obligated in havdala just like kiddush.
-==References==
+*However, Beit Yosef 296 cites from the Orchot Chaim (Hilchot Havdalah 18) that women shouldn't make havdalah for themselves since perhaps they aren't obligated and it would be a bracha l'vatala. Mishna Brurah 296:34 explains that the reason why women wouldn't be obligated is if we view havdalah as a regular positive time-bound mitzvah, from which women are exempt. Even though havdala is connected to shabbat, since its actual performance takes place after shabbat, it is not viewed as fundamentally a "shabbat mitzvah" and hence not included in the hekesh of "zachor v'shamor". Nonetheless, Shulchan Aruch 296:8 rules as Stam (anonymous opinion) that women are obligated in Havdalah.</ref>
-<references/>
+##According to Sephardim women may make havdalah for themselves.<ref>Sh"t Yechave Daat 4:27. </ref>
+##Some Ashkenazim say that women should not recite [[havadalah]] for themselves, while others say that they may.<ref>The Rama 296:8 states that women shouldn't recite Havdalah for themselves, in order to be chosheish for the shita that perhaps they are not obligated in havdalah, and so saying it would constitute a bracha l'vatala. However, this is very difficult to understand. We know that in general the Ashkenazi shita is that women are allowed to make brachot on mitzvot in which they are not obligated (such as lulav or shofar), so why should havdalah be any different? Indeed, the Bach thinks this question is so strong that he rejects the Rama and concludes that women may recite havdalah lechatchila. </ref> Many say that preferably a woman should hear havdalah from a man to avoid questions of bracha l'vatala, but if she cannot find someone from whom to hear havdalah, then she should recite it for herself.<ref>Magen Avraham 296:11 agrees to the Bach. Mishna Brurah 296:35 concludes that a woman should not recite Havdalah for herself unless she can't find someone to hear Havdalah from. In 296:36 he writes that certainly a woman should recite it for herself if she can't find someone else to recite for her, or the only person available to say it for her already fulfilled his obligation (since for him to repeat havdalah for her would constitute a bracha l'vatala if she is, in fact, not obligated). See [http://www.yutorah.org/lectures/lecture.cfm/740210/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Havdalah_for_Women audio shiur] by Rabbi Aryeh Lebowitz.</ref>
+###When a women makes a havdala, she should certainly recite the brachot of hagefen and besamim.<ref>Magen Avraham 296:11 explains that since these two brachot are made over receiving enjoyment from something (ברכת הנהנין), and are not brachot for the mitzvah of havdala (ברכת המצוה), they may certainly be made by anyone. Biur Halacha (296:8 s.v. lo) cites this Magen Avraham approvingly.</ref>
+###Most say that a woman can even recite the beracha on the fire.<ref>Biur Halacha (296:8 s.v. lo) discusses whether according to the opinion that women are obligated in havdalah, would they also be obligated in the bracha on the ner. Perhaps since this bracha was really established by chazal to commemorate the fact that fire was created on motzei shabbat, and is thus not intrinsically connected to havdalah (but is rather just said along with havdalah over the cup of wine), it is like any other positive time-bound mitzvah in which women are exempt. One proof that the bracha on the ner isn't really connected to havdalah inherently is the fact that if one doesn't have a fire one is not obligated to go find one, but can just say havdalah on the cup of wine without it (Shulchan Aruch 298:1). Another proof is that one may say the bracha on fire on motzei shabbat outside the context of havdala, whenever one finds a fire. He concludes that they probably are not obligated in the bracha of ner even if they are obligated in havdalah.
+*Even though they are not obligated in the bracha of ner, and even though it is a birchat hamitzvah and not a birchat hanehenin, nonetheless one would think that it should be like any other bracha on a mitzvah, which ashkenazim hold that women may make. Indeed, Sh"t Iggerot Moshe CM 2:47:2, Sh"t Tzitz Eliezer 14:43, Sh"t Yechave Daat 4:27, all pasken this way. See also Dirshu Mishna Brurah (siman 296 footnote 34), which cites Rav Elyashiv, Rav Chaim Kanievskt, and the Shoneh Halachot as agreeing. </ref> Others disagree.<ref>Shemirat Shabbat Kihilchita 58:16 </ref>
+==== Children ====
+#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 Tefilah==
+#See the [[Atta Chonantanu]] page.
+#If [[Motzei Shabbat]] is a [[Yom Tov]], in middle of Atta Bechartanu, one should insert VeTodiyanu in place of [[Atta Chonantanu]].<ref>Shulchan Aruch 491:2, Mishna Brurah 491:4. see [[Atta_Chonantanu#VeTodienu | Vetodienu]] </ref>
+==Havdalah in Shul==
+#The chazan recites havdalah in shul on behalf of those who have no wine or who will not recite havdalah  for themselves at home.<ref>Tur 295, Shulchan Aruch 295:1.</ref>
+##Whoever wishes can listen to the chazan's havdalah in shul and fulfill his obligation, even though he is not holding a cup of wine.
+###It is a widespread minhag in our times for the chazan to recite havdalah in shul, and there is no need to protest the custom. It should be made clear to the congregation, however, that everyone must recite Havdalah at home on behalf of his family members who have not heard it in the synagogue, even though he himself did hear it.<ref>Yalkut Yosef, Siman 295, Halacha 1 </ref>
+##If one plans on saying havdalah at home for his family, then he should not have kavana to fulfill his obligation with the chazan.<ref>Mishna Brurah 295:6 explains that one who does have wine should not fulfill his obligation with the chazan, but rather should wait until he gets home, such that he will be able to say havdalah for his wife and kids. He refers one to the Shulchan Aruch 296:7, who writes that if one doesn't have kavana to be yotzeh havdalah in shul, then they aren't yotzeh and should say it at home. Mishna Brurah 296:33 writes that it's proper for every person to make havdalah at home for their family.
+*Does one have to actively have kavana to NOT be yotzeh in shul, or does it suffice to simply not have active kavana to BE yotzeh? The Mishna Brurah 296:33 writes in the name of the Levush that nowadays since the common practice is that people recite havdalah again when they get home to their family, the default is that people do not have kavana to be yotzeh in shul. Therefore, one does not need to actively think to themselves during the chazan's recital of havdalah that they don't want to be yotzeh. Similarly, one who does want to be yotzeh with the chazan's havdalah, has to actively have in mind that they are fulfilling their obligation with his recital.
+*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.<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>
+#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>
+==Havdalah on a Cup of Wine==
+=== The Order of Havdalah ===
+#The order of the [[Brachot]] of Havdalah is Yayin (Hagefen), [[Besamim]], Ner (Meorei HaEsh), Havdalah (Hamavdil).<ref>The Mishna Brachot 51b cites a debate between beit shamai and beit hillel with respect to the proper order of the four brachot associated with havdalah (hagafen on the wine, besamim on the incense, me'orei ha'eish on the fire, and havdalah itself). The gemara 52a cites a beraita in which Rebbe Yehudah explains the position of beit hillel as follows: yayin, besamim, ner, havdalah. The gemara explains that the reason why havdalah comes last is because we want to delay the leaving of shabbat as much as possible. Shulchan Aruch 296:1 paskens like this. </ref>
+#The custom is to add several pesukim prior to Havdalah for a good sign. For the full Ashkenazic text see [https://docs.google.com/viewer?url=http%3A%2F%2Fimage.aish.com%2Fmisc%2Fhavdallah.pdf here]. For the full Sephardic text see [http://www.daat.ac.il/daat/shabat/zmirot/motsaey-2.htm here].<ref>*The Ashkenazic custom is to say the following text before Havdalah: הנה אל ישועתי אבטח ולא אפחד כי עזי וזמרת יה יהוה ויהי לי לישועה: ושאבתם מים בששון ממעיני הישועה: ליהוה הישועה על עמך ברכתך סלה: יהוה צבאות עמנו משגב לנו אלהי יעקב סלה: יהוה צבאות אשרי אדם בטח בך: יהוה הושיעה המלך יעננו ביום קראנו: ליהודים היתה אורה ושמחה וששן ויקר, כן תהיה לנו: כוס ישועות אשא ובשם יהוה אקרא:
+*The source for the Ashkenazic text is the following: the Rama 296:1 writes that before the Bracha of Havdalah one should say Yishaya 12:2-3, Ester 8:16, Tehillim 116:13. The Aruch HaShulchan 296:8 adds 4 more pesukim after the ones in Yishaya from Tehillim 3:9, 46:8, 84:13, and 20:10. He also adds that after Ester 8:16 one should say 'כן תהיה לנו'.
+*The Sephardic custom is to say the following text before Havdalah: כוס ישועות אשא ובשם ה' אקרא: אנא ה' הושיעה נא אנא ה' הצליחה נא: הצליחנו הצליח דרכינו הצליח לימודינו וכו' ושלח ברכה רוחה והצלחה בכל מעשה ידינו כדכתיב ישא ברכה מאת ה' וצדקה מאלהי ישענו: ליהודים היתה אורה ושמחה וששק ויקר: וכתיב ויהי דוד לכל דרכיו משכיל וה' עמו, כן יהיה עמנו תמיד: ונח מצא חן בעיני ה', כן נמצא חן ושכל טוב בעיני אלוקים ואדם: אלהא דמאיר עננו: ואתם הדבקים בה' אלוקיכם חיים כולכם היום:
+*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>
+=== Wine vs Other Beverages ===
+#If one has wine, wine has precedence over any other drink.<ref>Mishna Brurah 296:8, citing the Ohr Zaruah.</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>
+##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>
+##One may not use bread for havdalah, even though one may use it for kiddush Friday night.<ref>Tur 296 citing Rav Amram Gaon. Beit Yosef explains that the Friday night kiddush is connected to the meal and so it's reasonable that bread would be a valid substitute for kiddush. But havdalah on motzei shabbat is not connected to any seudah and therefore one may not make havdalah on bread. This is codified in Shulchan Aruch 296:2. </ref>
+#However, if one prefers chamar medina (see below section), then they may make havdalah on it, even if they have wine available.<ref>The Rama 296:2 writes that the minhag is to make havdalah on motzei pesach on beer since at that point it will have been over a week since drinking beer, so people are very excited about drinking it (it's more חביב - precious). The Biur Halacha (296:2 s.v. im hu chamar medina) learns from this Rama that any time one prefers chamar medina to wine, then they may make havdalah on it. He explains that when it comes to kiddush, there is a debate in the rishonim whether one can fulfill their obligation with chamar medina, and so we try to avoid it. However, everyone agrees that one can fulfill their obligation of havdalah with chamar medina, and so we are less hesitant to do so. </ref>
+==== What if There's no Wine / Grape Juice? ====
+#If there is no wine or grape juice available, then one can use chamar medina for havdalah.<ref>Shulchan Aruch O.C. 296:2</ref> What is chamar medina?{{Definition of Chamar Medina}}
+===How Much to Drink===
+# The one reciting havdalah should ideally drink a reviyit, in order to be able to recite a bracha achrona. After the fact, if they drank a melo lugmav, it is sufficient (and they just shouldn't make a bracha achrona). 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 it from him still fulfill their mitzvah, but if they want to be machmir to hear havdalah again from someone else  then they can. He cites Migdanot Eliyahu 2:24 quoted Rashi, Raavan, and Baal Haitur that melo lugmav isn't maakev for havdalah. 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>
+=== 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 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?
+##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.
+###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?
+##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>
+##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 ===
+# What if one doesn't have fire?
+## 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>
+## If one made havdalah without fire, but gets fire later on motzei shabbat, he should make the bracha then.<ref>Mishna Brurah 298:3</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 havdalah 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 havdalah 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 havdalah 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 havdalah.<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 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 havdalah 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>
+==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 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? ===
+#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==
+#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 Havdalah==
+#Eating
+## One may not eat until one makes havdalah over a cup of wine.<ref>Shulchan Aruch 299:1</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 havdalah.<ref>Magen Avraham 299:1, Mishna Brurah 299:1 unlike Taz 299:1 who allows eating during ben hashemashot.</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 havdalah, he can still make havdalah.<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 havdalah 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 havdalah 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==
+*[http://www.yutorah.org/lectures/lecture.cfm/839837/rabbi-shay-schachter/understanding-havdalah-on-motzai-shabbos/ Understanding Havdalah on Motzai Shabbos by Rabbi Shay Schachter]
+*[http://www.yutorah.org/lectures/lecture.cfm/813392/rabbi-hershel-schachter/havdalah/ Havdalah] by Rabbi Hershel Schachter
+==Sources==
+<references />
+[[Category:Prayer]]
+[[Category:Shabbat]]
+{{Shabbat Table}}

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Latest revision as of 04:23, 1 September 2024

Contents

Obligation

Havdalah for Yom Tov

When Motzei Shabbat is a Yom Tov

Who is Obligated?

Women

Children

Havdalah in Tefilah

Havdalah in Shul

Havdalah on a Cup of Wine

The Order of Havdalah

Wine vs Other Beverages

What if There's no Wine / Grape Juice?

How Much to Drink

Besamim

Fire

Timing

Saying Havdalah Early

Until When Can One Say Havdalah?

Standing vs Sitting for Havdalah

Eating / Doing Work Before Havdalah

Links

Sources

Navigation

Halachic Topics

Categories

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Havdalah: Difference between revisions

Latest revision as of 04:23, 1 September 2024

Obligation

Havdalah for Yom Tov

When Motzei Shabbat is a Yom Tov

Who is Obligated?

Women

Children

Havdalah in Tefilah

Havdalah in Shul

Havdalah on a Cup of Wine

The Order of Havdalah

Wine vs Other Beverages

What if There's no Wine / Grape Juice?

How Much to Drink

Besamim

Fire

Timing

Saying Havdalah Early

Until When Can One Say Havdalah?

Standing vs Sitting for Havdalah

Eating / Doing Work Before Havdalah

Links

Sources

Navigation

Wiki tools

Page tools

Categories