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Havdalah: Difference between revisions
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#The cantor recites Havdalah in the synagogue on behalf of those who have no wine or who will not recite Havdalah for himself in his home. Whoever wishes to can listen to the cantor's Havdalah in the synagogue and fulfill his obligation, even thought the listener is not holding a cup of wine. It is a widespread minhag ion our times for the cantor to recite Havdalah in synagogue, 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> | #The cantor recites Havdalah in the synagogue on behalf of those who have no wine or who will not recite Havdalah for himself in his home. Whoever wishes to can listen to the cantor's Havdalah in the synagogue and fulfill his obligation, even thought the listener is not holding a cup of wine. It is a widespread minhag ion our times for the cantor to recite Havdalah in synagogue, 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> | ||
#The cantor must sit down when he recites Havdalah in the synagogue, and all those of he congregation who wish to fulfill their obligation by listening to him must sit while he recites it.<ref>Yalkut Yosef, Siman 295, Halacha 2 </ref> | #The cantor must sit down when he recites Havdalah in the synagogue, and all those of he congregation who wish to fulfill their obligation by listening to him must sit while he recites it.<ref>Yalkut Yosef, Siman 295, Halacha 2 </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 he has not fulfilled his obligation of [[Kiddush]] or of Havdalah . | #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 he has not fulfilled his obligation of [[Kiddush]] or of Havdalah. A person should be strict for this opinion. Therefore the person who is chosen to recite Havdalah in the synagogue must be someone who will be able to drink melo lugmav. If the only person capable of reciting Havdalah is someone who cannot drink that much wine, then he should recite Havdalah, taste a sip of the wine, and then give it to another person who can drink melo lugmav. He should inform that person beforehand that he should have in mind when listening to the blessing of boreh peri hagefen that he will drink from the cup afterward.<ref>Yalkut Yosef, Siman 295, Halacha 3 </ref> | ||
#if someone is not sure whether or not he will have wine available for Havdalah, he should listen to the cantor recite Havdalah in the synagogue, but he should stipulate in his mind that he wishes to fulfill his obligation only if he has no wine at home, but that if he does find wine at home he does not wish to fulfill his obligation in the synagogue. Then, if he finds that there is wine available at home, he may recite Havdalah for himself in accordance with the condition he made.<ref>Yalkut Yosef, Siman 295, Halacha 4 </ref> | #if someone is not sure whether or not he will have wine available for Havdalah, he should listen to the cantor recite Havdalah in the synagogue, but he should stipulate in his mind that he wishes to fulfill his obligation only if he has no wine at home, but that if he does find wine at home he does not wish to fulfill his obligation in the synagogue. Then, if he finds that there is wine available at home, he may recite Havdalah for himself in accordance with the condition he made.<ref>Yalkut Yosef, Siman 295, Halacha 4 </ref> | ||
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#If one has wine, wine has precedence over any other drink.<ref>Mishan Brurah 296:8</ref> Red wine should be used, but white wine is permissible if only white wine is available.<ref> Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref> | #If one has wine, wine has precedence over any other drink.<ref>Mishan Brurah 296:8</ref> Red wine should be used, but white wine is permissible if only white wine is available.<ref> Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref> | ||
#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 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> | ||
#The one reciting havdalah initially should drink a reviyit in order to recite a bracha achrona. After the fact, if they drank a melo lugmav it is sufficient. If someone drank only a tiny sip of the wine and not a melo lugmav, some say that they did not fulfill their obligation even after the fact,<ref>Mishna Brurah 296:9, Shemirat Shabbat Kehilchata 60:36</ref> while others hold that one fulfilled the mitzvah but just not in the ideal way.<Ref>Shulchan Aruch Harav 190:4, Pri Megadim EA 271:24, Aruch Hashulchan 296:15, Kaf Hachaim 296:16, Or Letzion 2:20:7, Tzitz Eliezer 19:21:1, Yachava Daat 3:40, Yalkut Yosef (Shabbat 1-4, 5773 edition, 296:27), Piskei Teshuvot 296:11, and Rav Ben Tzion Felman in Moriya (257-259 p. 114) quoting Rav Aryeh Leib Shteinmann. Avnei Darech 9:40 rules that after the fact if the one who made havdalah didn't drink the wine those who heard fulfill their mitzvah and if they want to be machmir to hear havdalah again from someone else they can. He cites Migdanot Eliyahu 2:24 quoted Rashi, Raavan, and Baal Haitur that melo lugmav isn't maakev for havadalah. He quotes several other sources to this effect: Kaf Hachaim 296:15, Me'at Mayim 73, and Pekudat Eliezer 271 s.v. vtzarich li iyun.</ref> | |||
#Those listening to the havdalah initially should not talk until after the one who recited havdalah drank melo lugmav. After the fact, if they talked after he drank a sip they fulfilled their obligation.<ref>Teshuvot Vehanhagot 1:257</ref> | |||
===If there is no wine or grape juice=== | ===If there is no wine or grape juice=== | ||
#For Havdalah if there is no wine or grape juice available one can use chamar medina.<Ref>Shulchan Aruch O.C. 296:2</ref> What is chamar medina? | #For Havdalah if there is no wine or grape juice available one can use chamar medina.<Ref>Shulchan Aruch O.C. 296:2</ref> What is chamar medina? | ||
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==Fire== | ==Fire== | ||
# The minhag is to look at one's fingernails during the havdalah in order to indicate that one is getting benefit from the candle to see the difference between one's nails and flesh.<ref>Tur and Shulchan Aruch O.C. 298:3, Zohar 2:208b:2</ref> | # The minhag is to look at one's fingernails during the havdalah in order to indicate that one is getting benefit from the candle to see the difference between one's nails and flesh.<ref>Tur and Shulchan Aruch O.C. 298:3, Zohar 2:208b:2</ref> | ||
#A person needs to be able to benefit from the fire in order to recite the bracha over it. Therefore, some turn off the electric lights when making Havdalah, but others hold that the strict halacha doesn't require turning off the lights.<ref>[https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 49)] said that the strict halacha doesn't require a person to turn off the electric lights since if all that is required is that if the lights were to be off it would be possible to benefit from the candle and see the difference between coins which is possible from a distance.</ref> | #A person needs to be able to benefit from the fire in order to recite the bracha over it. Therefore, some turn off the electric lights when making Havdalah,<ref>Rivevot Efraim 2:115:32 citing Teshuvot Vehanhagot 6:90</ref> but others hold that the strict halacha doesn't require turning off the lights.<ref>Chazon Ovadia Shabbat v. 2 p. 439, Yalkut Yosef 298:10 Shabbat v. 1 p. 477. [https://www.torahanytime.com/#/lectures?v=64191 Rav Yitzchak Yosef (Motzei Shabbat Matot Masei 5778 min 49)] said that the strict halacha doesn't require a person to turn off the electric lights since if all that is required is that if the lights were to be off it would be possible to benefit from the candle and see the difference between coins which is possible from a distance.</ref> | ||
#Some poskim allow one to use an electric light in place of a Havdala candle in a time of need.<ref>Shaarim Metzuyanim Behalachah 96:6, Az Nidberu 8:2, Rivevot Ephraim 3:599. see also Mishpitei Uziel OC 1:9 </ref> In fact, it is reported that Rabbi Chaim Ozer Grodzinsky would always use an electric bulb for Havdala in order to demonstrate how strongly he felt that electricity is to be treated exactly like fire from the perspective of halacha.<ref>Shaarim Metzuyanim Behalachah 96:6. Sh"t Nachalat Shimon 15 says this was the practice of Rav Chaim Soloveitchik </ref> | #Some poskim allow one to use an electric light in place of a Havdala candle in a time of need.<ref>Shaarim Metzuyanim Behalachah 96:6, Az Nidberu 8:2, Rivevot Ephraim 3:599. see also Mishpitei Uziel OC 1:9 </ref> In fact, it is reported that Rabbi Chaim Ozer Grodzinsky would always use an electric bulb for Havdala in order to demonstrate how strongly he felt that electricity is to be treated exactly like fire from the perspective of halacha.<ref>Shaarim Metzuyanim Behalachah 96:6. Sh"t Nachalat Shimon 15 says this was the practice of Rav Chaim Soloveitchik </ref> | ||
#Nevertheless, there are those authorities who discourage the use of an electric light for Havdala. Among their opposition to is the fact that the blessing recited upon the Havdala candle includes the word "fire" which seems to imply the need for actual fire, not merely light. As such a light bulb would not be acceptable according to this view.<ref>Har Tzvi 2:114, Sh"t Yechave Daat 2:39, Maharshag 2:107, Kitzur | #Nevertheless, there are those authorities who discourage the use of an electric light for Havdala. Among their opposition to is the fact that the blessing recited upon the Havdala candle includes the word "fire" which seems to imply the need for actual fire, not merely light. As such a light bulb would not be acceptable according to this view.<ref>Har Tzvi 2:114, Sh"t Yechave Daat 2:39, Maharshag 2:107, Kitzur Shulchan Aruch of Rabbi Raphael Baruch Toledano pg. 323 </ref> Even among the authorities who permit the use of electric lighting when needed many would disqualify the use of fluorescent bulbs as they work differently than standard light bulbs.<ref>Hachashmal L’or Hahalacha 3:88 </ref> | ||
==Saying Havdalah Early== | ==Saying Havdalah Early== | ||
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==Doing Work before making Havdalah== | ==Doing Work before making Havdalah== | ||
#Before one says Havdalah, one may not doing any Melacha. If one made Havdalah in [[Tefillah]], one may do Melacha. If one needs to do Melacha before saying Havdalah in [[Tefillah]], one should say "HaMavdil Ben Kodesh LeChol" (which is not a bracha) and then do Melacha.<ref>Shulchan Aruch 299:10. Rav Schachter (Eretz HaTzvi p. 57) permits preparing the wine for Havdalah because [[Hachana]] isn’t considered a Melacha and may be done after [[Shabbat]] before Havdalah. </ref>However, one may not eat until one made Havdalah over a cup of wine.<ref>Mishna Brurah 299:1</ref> | #Before one says Havdalah, one may not doing any Melacha. If one made Havdalah in [[Tefillah]], one may do Melacha. If one needs to do Melacha before saying Havdalah in [[Tefillah]], one should say "HaMavdil Ben Kodesh LeChol" (which is not a bracha) and then do Melacha.<ref>Shulchan Aruch O.C. 299:10. Rav Schachter (Eretz HaTzvi p. 57) permits preparing the wine for Havdalah because [[Hachana]] isn’t considered a Melacha and may be done after [[Shabbat]] before Havdalah. </ref> | ||
#One shouldn't say "Baruch hamavdil ben kodesh lechol" in a bathroom.<ref>Avnei Yishpeh 6:10:1 writes that one shouldn't say hamavdil ben kodesh lechol in a bathroom since it is doing a mitzvah and similar to divrei kedusha. Dor Hamelaktim v. 2 p. 1072 quotes this from Rav Chaim Kanievsky as well. However, it quotes Minchat Shabbat who permits it.</ref> If one needs to, one should say "Hamavdil ben kodesh lchol" without the word baruch.<ref>Rav Shmuel Kamenetsky (Kovetz Halachot Shabbat v. 1 p. 779)</ref> | |||
# One may not eat until one made Havdalah over a cup of wine.<ref>Mishna Brurah 299:1</ref> This prohibition begins from after sunset even though it is halachically twilight.<ref>Magen Avraham 299:1, Mishna Brurah 299:1 unlike Taz 299:1 who allows eating during ben hashemashot.</ref> | |||
#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> | #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> | ||
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[[Category:Prayer]] | [[Category:Prayer]] | ||
[[Category:Shabbat]] | [[Category:Shabbat]] | ||
{{Shabbat Table}} | |||
