Havdalah: Difference between revisions

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==Structure==
==Structure==


==Timing==
==Saying Havdalah early==
# If one is has an extreme need such as a need to travel to the end of the Techum for the purpose of a mitzvah after Shabbat one may pray Arvit starting from Plag Mincha (ten and three quarter hours into the day). In such a case one may also say Havdalah early but one may not say the Bracha on the candle (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==
==Standing or Sitting for Havdalah==

Revision as of 18:44, 29 July 2011

Obligation

  1. There's a dispute whether Havdalah is Deorittah or Derabbanan. [1]

Wine

  1. One may not use lemonade for Havdalah. [2]

Structure

Saying Havdalah early

  1. 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. [3]

Standing or Sitting for Havdalah

  1. According to Sephardim, one should sit during Havdalah. However, the Ashkenazic minhag is to stand during Havadalah. [4]

Women

  1. There's a dispute whether women are obligated in Havdalah. Nonetheless, women may make the it for themselves. [5]

Getting benefit from a Jew who didn't make Havdalah

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

References

  1. 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).
  2. 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.
  3. S”A 293:3
  4. 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.
  5. 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