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Havdalah: Difference between revisions
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→Wine or other drinks
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#If one has wine, wine has precedence over any other drink. <ref>Mishan Brurah 296:8</ref> | #If one has wine, wine has precedence over any other drink. <ref>Mishan Brurah 296:8</ref> | ||
#If one doesn't have wine, one should use Chamar Medina, such as beer or cognac, but one may not use soda, coffee, tea, orange juice, lemonade, or water for Havdalah.<ref>Shulchan Aruch 296:2 writes that one may make Havdalah on beer if it is Chamar Medina or other drinks besides for water. Birkei Yosef 296:3 clarifies that the Shulchan Aruch's language of "or other drinks" didn't mean to include milk and oil, but rather he meant other types of Chamar Medina and exclude water even if the people of the town only drink water. Sh"t Igrot Moshe 2:75 rules that soda is just like water, isn't Chamar Medina, and thus, can not be used for Havdalah. 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. 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.</ref> | #If one doesn't have wine, one should use Chamar Medina, such as beer or cognac, but one may not use soda, coffee, tea, orange juice, lemonade, or water for Havdalah.<ref>Shulchan Aruch 296:2 writes that one may make Havdalah on beer if it is Chamar Medina or other drinks besides for water. Birkei Yosef 296:3 clarifies that the Shulchan Aruch's language of "or other drinks" didn't mean to include milk and oil, but rather he meant other types of Chamar Medina and exclude water even if the people of the town only drink water. Sh"t Igrot Moshe 2:75 rules that soda is just like water, isn't Chamar Medina, and thus, can not be used for Havdalah. 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. 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.</ref> | ||
#One may use grape juice for Havdalah.<ref>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. | #One may use grape juice for Havdalah.<ref>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> | ||
==Besamim== | ==Besamim== | ||
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==Saying Havdalah Early== | ==Saying Havdalah Early== | ||
# If one is has an extreme need such as a need to travel to the end of the [[Techum]] for the purpose of a mitzvah after [[Shabbat]] one may pray [[Arvit]] starting from Plag [[Mincha]] (ten and three quarter hours into the day). In such a case one may also say Havdalah early but one may not say the Bracha on the candle (Meorei HaEsh). Even in such a case it is certainly forbidden to do Melacha (activity which is forbidden on [[Shabbat]]) until [[Tzet HaKochavim]]. <ref>Shulchan Aruch O.C. 293:3 </ref> | |||
#If one is has an extreme need such as a need to travel to the end of the [[Techum]] for the purpose of a mitzvah after [[Shabbat]] one may pray [[Arvit]] starting from Plag [[Mincha]] (ten and three quarter hours into the day). In such a case one may also say Havdalah early but one may not say the Bracha on the candle (Meorei HaEsh). Even in such a case it is certainly forbidden to do Melacha (activity which is forbidden on [[Shabbat]]) until [[Tzet HaKochavim]]. <ref>Shulchan Aruch O.C. 293:3 </ref> | |||
==Until When Can One Say Havdalah?== | ==Until When Can One Say Havdalah?== | ||
# If one forgot to say Havdalah on Motzei Shabbat one can say it until Tuesday.<ref>Shulchan Aruch and Rama O.C. 299:6. Even though Rav Ovadia in Yabia Omer 6:48:13 was concerned about Safek Brachot and wrote that one couldn't say it after Sunday in Yabia Omer 7:47 he retracted and followed Shulchan Aruch since the machloket is about the Mitzvah and not the bracha. Yalkut Yosef 299:7 writes that one who recites the bracha past Sunday isn't scorned, however, on the [https://www.torahanytime.com/#/lectures?v=64191 Motzei Shabbat (Matot Masei 5778 min 44-47)] shiur he seemed to support the last ruling of Rav Ovadia.</ref> | |||
#If one forgot to say Havdalah on Motzei Shabbat one can say it until Tuesday.<ref>Shulchan Aruch and Rama O.C. 299:6. Even though Rav Ovadia in Yabia Omer 6:48:13 was concerned about Safek Brachot and wrote that one couldn't say it after Sunday in Yabia Omer 7:47 he retracted and followed Shulchan Aruch since the machloket is about the Mitzvah and not the bracha. Yalkut Yosef 299:7 writes that one who recites the bracha past Sunday isn't scorned, however, on the [https://www.torahanytime.com/#/lectures?v=64191 Motzei Shabbat (Matot Masei 5778 min 44-47)] shiur he seemed to support the last ruling of Rav Ovadia.</ref> | |||
==Standing or Sitting for Havdalah== | ==Standing or Sitting for Havdalah== | ||
