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Laws #238- 307: Saturday night
Law #238
Shabbat is over after three small and adjacent stars appear in
the sky (medium sized and/or dispersed stars do not count). By waiting
for these stars, we fulfill our obligation to add minutes from the holy
Shabbat to the mundane week. Once three stars appear, it is permitted
to perform havdala and do labors (which are forbidden on Shabbat), even
if one has not yet prayed the ma'ariv evening prayers. Nevertheless, it
is customary to pray ma'ariv even later than when three stars appear,
since it is proper to add from the holy to the mundane even more than
what is required. It is permitted to do so even for many hours into the
night.
Law #239
In some places it is customary to chant at length "V'hu Rachum"
and "Barchu" so as to add from the holy Shabbat to the mundane
week. We add a portion of havdala to the blessing "Ata Chonen"
in Shemonah Esray. After Shemonah Esray we recite "Vayehi Noam"
(some recite it standing) which is the praise with which Moses blessed
the Jewish people upon their completing construction of the Sanctuary.
The verse "Orech Yamim…" is repeated since this causes
the number of words in the prayer to add up to 130, which is also the
numerical value of one of G-d's names written in its full form.
Law #240
Ma'ariv prayers for Saturday night (continued): It is customary to say
the 'seder kedusha' and begin with 'V'ata kadosh' (and not
begin with U'va l'Tzion since this is about the redemption which
can not begin at night). Whatever extra time is spent lengthening the
prayers after Ma'ariv of Saturday night is so that the souls of the wicked
will not yet have to return to Gehenom, since the souls wait until
the latest congregation completes its prayers.
Law #241
If a holiday or Yom Kippur falls sometime in the coming week, even if
it falls on Thursday night and Friday, then the prayer "Vayehi
noam" is omitted. The reason is that the verse "The work
of our hands was made" is said twice in this prayer, and labor will
not be permitted on ALL of the coming six weekdays (labor on a holiday
is forbidden). Yet, if the holiday falls on the coming Shabbat, "Vayehi
noam" is recited. On those occasions upon which "Vayehi noam"
is omitted, "V'Ata kadosh" and 'seder kedusha' are also
not recited. The reason is that "Vayehi noam" is about the completion
of the Sanctuary's construction. Through the Sanctuary, G-d's Presence
came to rest with the Jewish people, as is mentioned in "V'Ata kadosh"-'And
You Who are holy, dwell with the praises of Israel'. For this reason,
these two prayers are always recited or omitted together.
Law #242
There are Rabbis who rule that the obligation to make havdala (the prayer
with which we end Shabbat) is part of the Torah commandment, "Remember
the day of Shabbat". This commandment includes kiddush with which we commence
Shabbat, and havdala with which we conclude Shabbat. Other Rabbis rule
that havdala is Rabbinic in origin, and the "Remember…" only relates to
reciting kiddush.
Law #243
One must make the effort to obtain wine for havdala just as one goes
to lengths to perform other required mitzvahs. If after making all the
necessary effort, wine is unobtainable, then one may fulfill his obligation
through the havdala recited in the Saturday night prayers. This is because
the Sages of the Great Assembly originally established havdala as part
of the prayers when the Jewish people returned from the Babylonian exile.
Law #244
If someone forgot to mention the verses of havdala recited in the blessing
'Chonen hada'at' in the Saturday night prayer, but he remembered before
saying G-d's name at the end of the blessing, then he should go back and
recite the verses for havdala ('Ata chonantanu…'), and then complete
the blessing as usual from the words, 'V'chanaynu m'itcha… '. Bu
if he only remembered after saying G-d's name at the end of the blessing,
he should not repeat the blessing at all, but should complete the shmoneh
esray prayer as usual, since he will mention the havdala verses later
over a cup of wine and thereby fulfill his obligation. In such a case,
even if someone wishes to go back and start again from 'Ata chonantanu'
without mentioning G-d's name again at the end of the blessing, he should
not do so, since this causes a break in the prayer and is forbidden. Also,
he should not say the havdala verses as part of the blessing "Shma
kolaynu" because making havdala between Shabbat and the week, and
G-d's hearing out prayers are unrelated. (Only someone who does not have
wine for havdala and will not have wine even the next day, can say havdala
in 'Shma kolaynu.)
Law #245
If one forgot to mention the verses of havdala recited in the Saturday
night prayer, he should be careful not to perform any of the labors which
are prohibited on Shabbat until he recites havdala over wine, or at least
until after he says the words "Baruch hamavdil bayn kodesh l'chol", without
G-d's name ("Blessed is He Who separates between holy and mundane"). If
one forgot to say havdala in the prayers or even "Baruch hamavdil", and
he already performed a labor, or if he ate something before havdala over
wine, then he must repeat both Shmoneh esray with the havdala prayer,
as well as say (or hear) havdala over wine. Making (or hearing) havdala
over wine does not suffice since he acted in an improper way by performing
labor or eating before any havdala.
Law #246
It is customary for the congregation's representative to recite havdala
over wine for those present following the Saturday night prayers, so that
whomever does not have wine at home may be released of his obligation.
Law #247
If the person reciting havdala in the synagogue intends to fulfill his
obligation through that havdala, then he must be the one to drink the
wine. He may not drink the wine if he is not intending to fulfill his
obligation for havdala, since it is forbidden to drink anything before
havdala. In such a case, someone else who intends to fulfill his obligation
with the synagogue havdala should drink the wine. The person drinking
the wine may even be a child below Bar Mitzvah age (13 years), but, if
possible, must be a child old enough to understand the mitzvah of havdala.
Law #248
The Rabbis established that the order for making havdala should be 1.
blessing over the wine 2. blessing over the spices 3. blessing over the
candle 4. blessing over havdala (separating the holy from the mundane).
The initials for this order is 'YaVNeH'-yayin (wine), b'samim (spices),
ner (candle), havdala (separation). The same rules apply to the havdala
cup of wine as to those of Kiddush and Grace. Namely, the cup should be
whole (not broken or cracked), washed with water and the inside wiped
out, filled to the brim, and the wine should not be pagum (blemished;
refers to wine that has already been blessed upon. It needs to be "rectified"
by adding some drops of wine before it can be used for a mitzvah again.);
the blesser picks up the cup with two hands and holds it in his right
hand at least 8 cm. (3+ in.) above the table; he should keep his eye on
the cup so that he does not stop thinking about it during havdala.
Law #249
It is customary to spill a little of the wine from the havdala cup onto
the ground as a good sign, since a home where some wine is not spilled
like water does not have blessing, and we want to start out the week with
blessings. The customary time for spilling out the wine is when the cup
is filled preceding havdala. One should over-fill the cup so that a little
bit of wine will spill onto the ground. According to Kabbala and to custom,
one should not spill the wine onto the ground, but rather onto the plate
on the table upon which the cup sits. One should not spill out wine from
the filled cup since then the cup will not be properly filled to the brim.
Law #250
Before reciting havdala, it is customary to recite the verses "Hinay
E-l yishuati…" and "L'yehudim heita ora…" These
verses are for added blessings and are not obligatory. It is customary
in some communities to recite these verses at havdala upon the conclusion
of a holiday as well, and even at the post-holiday havdala recited in
the synagogue.
Law #251
It is customary to recite havdala while standing, in order to honor the
King whom we are accompanying, and one stands to accompany someone. While
blessing upon an object, one should hold it in his right hand. For this
reason, when blessing upon the havdala wine, the cup should be held in
his right hand. (And when blessing over the spices, he should hold the
spices in his right hand and the cup of wine in his left. When blessing
over the candle, however, he should still hold the cup in his right hand.
After saying the blessing, he then gazes at his fingernails in the candle
light, and then returns the cup to his right hand. While gazing at his
fingernails, he may either transfer the cup to his left hand and then
back to the right, or he may place the cup down onto the table.)
Law #252
The rule about any blessings recited over a cup of wine is that the cup
should be held high enough above the table top for everyone participating
in the mitzvah to see. The candle should be looked at since it, too, is
part of the mitzvah of havdala. During havdala, those that are fulfilling
their obligation through listening should also look at the cup and the
candle. The person reciting havdala should keep his eyes focused on the
cup of wine so as not to be distracted from it. (Also, one who recites
Kiddush on Friday night should look at the Shabbat candles just at the
outset of Kiddush and then only look at the cup of wine.)
Law #253
After completing the recital of havdala, one should sit and drink the
wine, since a Torah scholar (and anyone else) should not eat or drink
while standing. The suggested reason for sitting is that since drinking
the wine is part of the mitzvah of havdala, it should be done in the best
manner possible according to Torah.
Law #254
One should drink (or have one of the listening participants drink) most
of the cup of wine, which should be the greater part of a rivi'it (86gr.
/ 3oz.) for an average sized person. The reason is that the person drinking
should benefit from the wine, and drinking less than the majority of the
cup is not considered benefit. If, for some reason, he did not drink most
of the cup, the havdala is still valid and need not be repeated. It is
best to drink at least a rivi'it, so that one can be undoubtedly sure
that he is obliged to recite the after-blessing for wine. Listening participants
do not need to taste from the havdala wine (as is done with Kiddush),
rather the wine is drunk only by the person reciting havdala (or his representative).
Law #255
After drinking the havdala wine, one should spill from the remaining
wine onto the plate or table and extinguish the candle in it. This is
to make it obvious that this candle was lit solely for the purpose of
blessing on the mitzvah of the havdala candle. For this reason, if he
used a candle for havdala that was not specially lit for the sake of the
mitzvah, he need not extinguish it at all.
Law #256
After finishing to drink the havdala wine, he should recite the appropriate
after-blessing. It is best to drink a complete rivi'it (86gr. / 3oz) of
wine for havdala so that one will be sure that he must recite the after-blessing
for wine. If one drank between a k'zayit (1 oz.) and rivi'it of wine,
there is a doubt whether he need recite the after-blessing.
Law #257
Even if one wishes to eat a meal immediately following havdala, he must
first say the after-blessing on the havdala wine that he drank, and is
not released of this obligation by reciting grace after the meal. The
reason is that his drinking the havdala wine was not in order to whet
his appetite for a meal, but rather for performing a mitzvah. If he forgot
to say the after-blessing for the wine (or whatever beverage he drank
for havdala) until he already began eating a meal, he should stop and
right then recite the wine's after-blessing before reciting grace. If
he forgot the after-blessing and only remembered after completing grace
for the meal, he need not recite an after-blessing on the wine, since
ex-post-facto, grace released his obligation for the wine's after-blessing.
Law #258
If one plans to drink more wine at a meal that he eats immediately following
havdala, he should have the intention that when he recites the blessing
over the havdala wine, this will not include the wine that he will soon
drink. The reason is that the wine drunk as part of havdala is not to
quench one's thirst, but rather as part of the mitzvah, and therefore
will not also cover the wine drunk as part of a meal. He is should be
careful to recite the after-blessing for the havdala wine before beginning
his meal.
Law #259
One may recite havdala over beer or any beverage which is considered
a 'respectable beverage of the country' which people there consider an
important component of a meal, but not water. However, one should always
give preference to wine if it is available in that area because using
any other beverage is not considered 'beautifying' the mitzvah. For havdala
that comes at the conclusion of Passover, some communities have the custom
to recite it over beer, where this is considered to be the 'beverage of
the country', and even if he does possess a lot of wine. The reason is
that right after Passover, beer is more precious to him than wine. However,
one who does not care much for beer should make havdala over wine.
Law #260
One who does not have any wine for havdala at home, but could buy it
at the local store, need not do so. Nevertheless, the best way of performing
the mitzvah of havdala is over wine. If he has only a partial cup of wine,
but does have a full cup of the 'beverage of the nation', it is still
better to make havdala over the wine. Unlike Kiddush, havdala may not
be recited over bread, even if he has no wine or other beverage. The reason
is that kiddush correlates with bread since it precedes a meal, but havdala
has no correlation to bread.
Law #261
Anyone (including the one making havdala) who specifically did not intend
to fulfill his obligation through the havdala in the synagogue, must repeat
havdala at home. The prevalent custom is to recite havdala at home even
if all of his family members were present in the synagogue for havdala,
since they might not have had the clear intention to fulfill their obligation
through the havdala there.
Law #262
Whomever makes or hears havdala in the synagogue, and thereby fulfills
his obligation, may still recite havdala for small children (even
someone else's children) who were not present in the synagogue, in order
to educate them in the mitzvah. However, older children who were not present
in the synagogue for havdala, should make havdala for themselves. If one
did make havdala for older children who could have done so by themselves,
then, after the fact, this releases them from their obligation of havdala.
Law #263
One who heard havdala, but only decided that he wanted to fulfill his
obligation through that havdala upon hearing the blessing over "havdala"
(the last of the four consecutive blessings), and did not yet have this
intent when he heard the blessing over the wine (the first blessing),
or even if he did not hear the blessing on the wine at all, still fulfills
his obligation for havdala. However, he may not drink the havdala wine
since, at the time the blessing over wine was recited, he did not hear,
or did not intend to fulfill his obligation for blessing over wine.
Law #264
Women are obliged to do or hear havdala even though this is a time bound
mitzvah (from which women are primarily exempt), since they are required
to fulfill any mitzvah having to do with the holiness of Shabbat. Havdala
is part of remembering and making holy the Shabbat since we mention that
G-d makes separate the holy and the mundane. However, there are also Rabbinic
opinions which rule that women are exempt from havdala (because it is
performed after Shabbat ends, and therefore is separate from the mitzvahs
of Shabbat, and so its time-bound status is not overridden), and for this
reason, a man who already fulfilled his obligation of havadala, should
not make havdala for women if there are no other men also participating.
According to this opinion, a man who makes havdala only for women is saying
a blessing in vain.
Law #265
Women may make havdala for themselves or for other women. This is true
even according to the Rabbinic authorities who rule that women are exempt
from havdala, since a woman may bless upon a time-bound mitzvah which
she chooses (though is not obliged) to fulfill. A man who hears havdala
from a woman is not released of his obligation. This is based upon the
opinion that since women are not obligated in the mitzvah of havdala,
they therefore cannot release someone who is obligated.
Law #266
The Rabbis established the custom of smelling spices every Saturday night.
(If one does not have spices, he is not required to go and find them,
since this is a custom. However, if he does have spices, he must smell
them, since in some places this is defined as a 'mitzvah' and 'obligation'.)
This serves to calm the soul which is troubled at the end of Shabbat and
the departure of its extra Shabbat soul. When the conclusion of Shabbat
is also the beginning of a holiday, no spices are needed since the joy
of celebrating the holiday is enough to make the soul happy. Havdala at
the end of a holiday does not require spices since we do not have as high
a level of an extra soul on holidays as we do on Shabbat.
Law #267
One who does not have spices for havdala is not required to go and search
for them, as he must do with other mitzvahs, since they are only used
in order to calm the soul. One may smell anything which people are accustomed
to smell, even if it is not an actual spice, such as an edible and fragrant
fruit. A fruit which is not fragrant should not be used for havdala. (A
spice which is part of an 'eruv tavshilim', such as cinnamon or cloves,
which are commonly smelled spices, may be blessed upon in havdala.) The
blessing recited upon smelling something during havdala is 'boray minay
bsamim'. Other spices such as ground pepper and ground ginger, which are
not commonly smelled should not be blessed upon and nor used for havdala.
Law #268
Some Rabbinic authorities rule that it is a mitzvah on Saturday night
to make a blessing on the aroma of a myrtle branch that was used for a
mitzvah, specifically from the lulav used on Sukkot. Since it was already
used for one mitzvah, it is good to do even more mitzvahs with it. Even
though the myrtle has dried up and most of its fragrance may no longer
exist, it still has some fragrance left upon which to make the blessing
(bracha 'boreh mineh bessamim'). Other Rabbinic authorities recommend
blessing on other spices whose fragrance is stronger, as opposed to a
myrtle whose fragrance is so minor. This is the prevalent custom. In any
case, it is good to have some myrtle mixed in with the other spices and
to smell them both, so as to fulfill the opinions of all Rabbinic authorities.
Nevertheless, on the Saturday night that falls during Sukkot, one is forbidden
to smell the myrtle branches which are part of the lulav.
Law #269
For havdala, if one used a spice upon which we do not recite the blessing
for spices, such as spices that are not commonly smelled but are rather
used in order to get rid of bad odors or for other purposes, then he did
not fulfill the custom of smelling spices and he should smell upon a qualified
spice.
Law #270
When one blesses on the spices, he should recite the correct blessing
depending on the spice. For example, on a fragrant edible fruit he should
recite "Asher natan rayach tov ba'payrot"-'Who gave a good fragrance
to fruit'. If it is a spice grown on a tree, he should bless, "Boray
atzay b'samim"-'Who creates trees for spices'. If it is an herb,
he should recite, "Boray isvay b'smamim"-'Who creates herbs
for spices'. If it is neither from a tree nor an herb, like myrrh, then
he should recite, "Boray minay b'smamim"-'Who creates species
of spices.' Nevertheless, for havdala the prevailing custom is to always
recite "Boray minay b'samim" for all spices, since not everyone
is expert in all the laws of blessing on fragrances, and with this blessing
one, ex post facto, fulfills his obligation to bless on a fragrance. In
any case, it is good to place some myrrh with the other spices so that
one is correctly reciting the blessing, "Boray minay b'samim".
Law #271
Whoever does not benefit from smelling things, such as a person who does
not have a sense of smell, should not bless on the spices when making
havdala. Nor can he bless on spices for adults or older children who smell
the spices, even those that do not know how to recite the blessing for
themselves. The reason is that the blessing on spices can only be recited
by the person benefiting from the fragrance (that his troubled soul may
be calmed), and one who does not enjoy the smell cannot bless for someone
else who does. Such a person may say the blessing on spices for small
children who can smell spices and who are old enough to learn to recite
blessings, since this is for the purpose of educating them in mitzvahs.
Law #272
One who already fulfilled his obligation of havdala, and repeats it so
as to fulfill the obligation for others who do not know how to make havdala
by themselves, should not bless on the spices which only the listeners
smell. Rather, he should join them in smelling the spices so that he may
personally benefit from the spices' fragrance, so that his blessing is
for himself too and not just for others.
Law #273
One person may not exempt another for a "blessing of benefit"
unless they are sitting together. Nevertheless, on Saturday night, one
person may exempt another for the smelling of the spices even though they
are not sitting together. The reason is that the blessing over spices
in havdala differs from other "blessings of benefit" in that
it is primarily to fulfill an obligation. (This holds true even if the
second one is smells the spices after the blesser and even if he does
so after havdala is completed.)
Law #274
During havdala on Satuday night, one must bless "Boray m'oray ha'aish"—"Who
creates the illuminations of the fire". As lighting a fire was forbidden
on Shabbat and becomes permitted upon its conclusion, it is as if fire
is re-created, and we bless on the occasion of its creation. This blessing
was established to commemorate the first flame which was created on the
first Saturday night, when Adam knocked two rocks together, from which
a flame was ignited. If one does not have a light upon which to bless,
he need not go searching for one, as he needs to do for many other mitzvahs.
Law #275
For havdala following a holiday, one does not bless "Boray m'oray
ha'aish"-except for a havdala following Yom Kippur. The reason is
that on Shabbat and Yom Kippur, we are forbidden to kindle fire and transfer
fire from a pre-existing flame, and upon concluding these days, it becomes
permitted once again. On holidays, it is permitted to transfer fire from
a pre-existing flame and therefore, this is not a restriction from which
we are being released.
Law #276
One who does not have wine upon which to make Havdala should still bless
on a flame as soon as he sees one, and on spices if he has.
Law #277
The best possible way of fulfilling the mitzvah of the havdala candle
is to bless on a torch of several flames. This is because the blessing
states "m'oray"-"illuminations"-in the plural, to
signify multiple flames. (There are some Rabbinic authorities who permit
blessing on electric incandescent lights [not fluorescents], though there
are qualifications for this. In any case, this allowance is only according
to the letter of the law. According to the inner aspects of the law, the
blessing should be recited on a beeswax candle of many wicks.)
Law #278
Two candles which are close enough together that their flames unite are
considered a "torch of many flames". So too, if two wax candles are melted
together, one atop the other, making them one candle, they are also considered
a "torch of many flames", even though their flames are not united.
Law #279
When making the blessing "boray m'oray ha'aish" on Saturday night,
which is also the commencement of a holiday, one should not unite the
flames of candles (nor gaze at his fingernails in the candlelight). One
should look at the individual candles when reciting the blessing.
Law #280
If one does not have a "multi-flame torch" for havdala, one
should at least light a candle specifically for the mitzvah of havdala.
This is in addition to the light with which the house is lit. In such
an instance, although one is blessing on only a single candle, one should
still recite "boray m'oray ha'aish", even though it is in the
plural, since within the one flame are many shades of light (red, white,
and green).
Law #281
Many have the custom (for Kabbalistic reasons) to use a beeswax candle
for havdala, and not other types of candles or wood.
Law #282
The blessing on the candle may only be recited if one can actually see
the candle, and is close enough that he would be able to use its light,
such as to differentiate between the coin of one country and that of another.
Since one is not actually required to use the candle's light, but rather
only be able to use it, one need not turn off electric lights while reciting
havdala.
Law #283
It is customary to gaze at one's fingernails, noting the difference between
the nail and the flesh, in order to make use of the havdala candle's light.
One should be careful to do so close enough to the candle that he would
actually make use of its light, and not rely on an electric light. Another
reason for looking at the nails is because nails represent blessing since
they never stop growing. One should look at the nails of the right hand.
According to some traditions, one should fold his four fingers over his
palm and thumb, so that the thumb cannot be seen.
Law #284
A blind person should recite the havdala prayer omitting the blessing
on the candle (though he or she should bless on Friday night Shabbat candles).
The reason is that unless one can actually make use of the candle light
(enough to differentiate between the coin of one country and that of another),
then even if he can see the candle he still should not bless upon it.
However, a blind person may recite the blessing on the candle if he does
so to educate his children in performing havdala.
Law #285
One may not bless upon a light which did not 'rest' on Shabbat (that
is, someone performed with it milechet havara, the labor of 'transferring
a flame,' which is forbidden on Shabbat). This would include a candle
which was lit on Shabbat, or even a candle which a gentile lit for himself
on Shabbat. But if a gentile lit a candle to help a sick person who is
life is not endangered, or if a Jew lit a candle for a sick person whose
life is endangered, this is not considered 'milechet havara' and may therefore
be used for havdala. A lamp or lantern which was lit from before Shabbat
and remained lit until after Shabbat, may be used for havdala since, even
though it burned during Shabbat, it was lit before Shabbat began. One
may not use a candle for havdala unless it was lit for the purpose of
illuminating. For this reason, one may not bless upon the synagogue's
candle, as it is lit to honor G-d's Presence, or a yahrtzeit candle, which
is lit in a person's memory.
Law #286
One who has already fulfilled his obligation of 'Boray m'oray ha'esh"
in havdala, should not then recite the blessing on the havdala candle
for others, since this could be considered a blessing in vain. He may,
however, recite the blessing if he makes havdala for children and is thus
teaching them the blessing and mitzvah. Though one cannot usually release
his fellow from reciting one of the Birkat HaNehenin (blessings recited
upon things from which we have benefit, such as food, smell) unless they
are sitting together, one may do so with the blessing on the havdala candle
even if standing up, and even if they are not in close vacinity. The reason
is that everyone benefits from the candle together, and also because the
blessing on the havdala candle is one of 'benefit' but is also similar
to an obligatory blessing. Likewise, one may recite the blessing over
the havdala spices for other people even though they will have to take
turns smelling the spices, or if the other person will smell spices only
after havdala is completed. So too, with the havdala candle, one may recite
the blessing while benefiting from its light, and also release his fellow
from the blessing even though the other person will only subsequently
come close enough to the candle to benefit from its light.
Law #287
The reason one may recite the blessing on the havdala candle for others
who may not be in close vicinity is because everyone benefits from the
candle together, and also because the blessing on the havdala candle is
also similar to an obligatory blessing. Likewise, one may recite the blessing
over the havdala spices for other people even though they will have to
take turns smelling the spices, even if the other person will smell spices
only after havdala is completed. So too, with the havdala candle, one
may recite the blessing while benefiting from its light, and also release
his fellow from the blessing even though the other person will only subsequently
come close enough to the candle to benefit from its light.
Law #288
The Sages ruled that one may not eat or drink anything at all (the prevalent
custom is not to drink even water) from when Shabbat ends until after
doing havdala. This applies even if one recited the evening prayer havdala
verses. The reason for this law is to ensure that people will make havdala
in its proper time which should be as close to the end of Shabbat as possible.
By prohibiting food and drink, the Sages ensured that havdala would not
be delayed, and thus recited in its proper time.
Law #289
The prohibition not to eat or drink before havdala begins from dusk,
since it is unresolved whether to consider this time day or night. Some
Rabbinic authorities do permit eating and drinking during dusk, and forbid
it only after nightfall, since then havdala may already be recited. Based
upon the opinion which allows eating and drinking during dusk, many are
accustomed to commence large meals during that time, and one need not
warn them against doing so. However, the main way is as the first opinion
suggests, that one should refrain from dusk.
Law #290
If one began eating or drinkingexcept for a meal with breadhe must stop
once the prohibited time arrivesthat is, at dusk (or dark, depending on
which opinion one follows). However, if one was in the midst of a meal
including bread, he need not stop eating at dusk (or dark), and may continue
eating even into the night, since he began this official Shabbat meal
at a permitted time. If one began eating after the prohibited time arrived,
he must immediately stop once he remembers his mistake.
Law #292
If someone does not have wine or one of the other permitted beverages
upon which Havdala may be recited, but he expects to obtain one of these
drinks the next day, he should refrain from eating until after reciting
havdala the next day. If he is weak and it is hard for him to fast, or
if he does not expect to obtain one of these drinks the next day, then
he may eat as long as he recited Havdala in the evening prayers. If he
does NOT expect to have one of these beverages even the next day, he may
eat. There is also an opinion that from mid-day Sunday he may eat in any
case.
Law #292
If someone prayed the evening prayers in the midst of eating a meal,
he becomes obligated to make havdala, and may not continue eating the
meal until he makes havdala. When he recites Grace after completing that
meal, he should not recite the verses for Shabbat. (This is because he
prayed the evening prayers for a weeknight, and mentioning Shabbat in
Grace would then seem to be contradictory.)
Law #293
If someone said havdala in the midst of eating a Saturday evening meal,
it is as if he prayed the Saturday night prayers. Therefore, when he recites
Grace after completing that meal, he should not recite the verses for
Shabbat. If only said the words 'Baruch hamavdil bein kodesh l'chol'
(without havdala over wine) so he could initiate weekday permitted labors,
then he should also not recite the Shabbat verses in Grace.
Law #294
If someone said havdala in the midst of eating a Saturday late afternoon
meal (with bread), and wishes to make havdala over a cup of wine, he need
not say the blessing 'borei pri hagafen' if he already did so sometime
during the meal. In any case, since there are differing opinions about
whether to bless on the wine again or not, it is best not to make havdala
until after reciting Grace. If making havdala over one of the other accepted
beverages while in the midst of a meal, one also need not recite a blessings
of 'shehakol,' since having washed over bread releases him from blessing
on such a beverage.
Law #295
If one began a Saturday late afternoon meal which continued until night
time, and he chose to say Grace over a cup of wine, he may not drink the
wine until after reciting havdala. Nor may he recite havdala over the
wine from Grace, since you cannot use the same cup of wine for two holy
purposes, since we do not 'bundle mitzvahs'. Rather, he should pour a
different cup of wine for havdala. He should make havdala immediately
after Grace and then drink also the cup of wine from Grace right after
drinking the cup of havdala. The prevailing custom, though (especially
in synagogues), is that one make havdala with the cup of wine over which
Grace was recited, even when more wine is readily available.
Law #296
If one plans to eat immediately following havdala, he should be careful
not to set bread on the table before making havdala. If bread was placed
on the table, then it should be covered during havdala, so as not to 'embarrass'
the bread. The reason for this is that the blessing over bread would usually
precede the blessing over the wine. If he does not plan to eat right away,
there is no need to cover bread on the table.
Law #297
Though Shabbat ended-and has even been well extended into the Saturday
weeknight-one may not begin doing his various weekday activities until
he "accompanies the King" via making havdala over wine or praying the
Saturday night prayers. Until after havdala or this prayer, one may not
even do weekday labors that are halachic decrees from the Sages. However,
a prohibition from the Sages which does not appear to be laborious, and
is only prohibited because it is a weekday type of activity (such as measuring
something or blowing a shofar), is permitted by some Rabbinic authorities.
Also, prohibitions from the Sages that are speech related are permitted
before havdala, with the exception of asking our needs from G-d, which
may not be requested before reciting the havdala verses in the night prayers.
Therefore, someone who delays praying the Saturday night prayers, may
ask a Jewish person who did recite the havdala verses in the prayers,
to do a weekday labor on his behalf, and may then make use of, or eat
from, the result of this request.
Law #298
Once someone recited the havdala verses in the Saturday night prayers
(or said 'Baruch hamavdil bayn kodesh l'chol'), he is permitted to do
any of the 'labors' that were prohibited on Shabbat. However, if he has
not yet heard havdala recited over a cup of wine, it is proper to be stringent
and refrain from kindling a flame or doing any other 'labor' before the
community has finished the 'seder kedusha' prayers which follow shmonah
esray. One who does a labor before the community said 'seder kedusha',
will not find any blessing resulting from that act. One may carry a flame
or perform some other act that was prohibited on Shabbat for halachic
restrictions of 'resting on Shabbat', immediately after reciting the havdala
in the prayers or 'Baruch hamavdil'.
Law #299
The synagogue attendant may kindle candles immediately after he finishes
the shmoneh esrai prayer (including the havdala verses), or says 'Baruch
hamavdil bayn kodesh l'chol'-even though the congregation has yet to say
the 'seder kedusha' prayer. He may do so since he kindles the candles
for a mitzvah purpose. Nevertheless, he may only do so once the congregation
said 'Barchu'.
Law #300
If
someone wants to a weekday 'labor' before reciting havdala in the prayers
or over wine, then he should say "Baruch hamavdil beyn kodesh l'chol"
('Blessed (is He) Who separates the holy from the mundane'), omitting
G-d's Name and Kingship, in order to make a recognizable act of 'escorting
out the royal Shabbat', and then he may do any weekday labor. (Nevertheless,
one should try to be stringent and not do any labor until the congregation
completed the 'seder kedusha' prayer.) [In case of a Yom Tov holiday beginning
upon the end of Shabbat, one should recite "Baruch hamavdil beyn
kodesh l'kodesh"-'Blessed (is He) Who separates the holy from the
holy'.]
Law #301
Women who do not pray the evening ma'ariv prayers (and therefore do not
say the havdala verses in ma'ariv), must say 'Baruch hamvdil bayn kodesh
l'chol' before doing any weekday labors. It should be publicly emphasized
that women should say these words as soon as Shabbat concludes, since
women tend to begin performing labor upon Shabbat's conclusion. A woman
who cannot recite the words "Baruch hamavdil" must hear them
recited by someone else.
Law #302
Havdala should be said at night, but if one forgot or intentionally did
not recite it on Saturday night, he may do so the next day. He should
not eat (he may drink water) until after making havdala, just as is the
rule for Saturday night. If one did not make havdala on Sunday, he may
do so on Monday (again, no more eating until afterwards), and up until
the end of Tuesday. After Tuesday, one may no longer make havdala (but
he can eat). This is because the first three days of the week are called
"days after the Shabbat (that was)", whereas the following three
days are called "days before the coming Shabbat" and are therefore
not connected to the previous Shabbat.
Law #303
If someone makes havdala on Sunday or thereafter (through Tuesday), he
should only say the blessing on the wine and on havdala. He does not bless
over the flames except on Saturday night since that was when Adam first
made a flame, and its recitation after Saturday night would be taking
G-d's Name in vain. Nor does he bless over the spices, since the soul
only needs to be comforted on Saturday night; reciting the spice blessing
during a postponed havdala would constitute a prohibited interruption
between the blessing over the wine and its drinking.
Law #304
In
our days, since people often have the 'Third Shabbat Meal' so late in
the afternoon, and are thus unable to eat again after Shabbat, they may
eat baked goods or (less ideal) fruit for the Saturday night meal. There
is no need to eat the Third Meal earlier in the afternoon so as to eat
a full meal on Saturday night, since the latter is not obligatory, but
rather a 'bonus' mitzvah. {In any case, one who has an appetite to wash
on bread, should do so.} Some rabbinic authorities rule that eating the
Saturday night meal is part of the fulfillment of eating the three Shabbat
meals and should be done in the choicest manner-as a full meal with bread.
Law #305
It
is customary to light candles on Saturday night, even more than are usually
lit on weeknights. It is also customary to recite and sing certain poems
and songs after havdala. This is to escort out the Shabbat, as one would
escort a king who leaves the city. Many recite the verses of 'Vayiten
L'cha' after havdala. Many also mention Elijah the Prophet after havdala-that
he should come to announce the arrival of the redemption. The reason to
mention Elijah on Saturday night is because he is not expected to come
on Erev Shabbat or Shabbat due to various complications of Jewish law.
Once Shabbat has ended, we await the news from Elijah.
Law #306
Many of those who have a tallit designated for Shabbat follow the custom
of folding it immediately after Shabbat, so as to be involved in a new
mitzvah right away. Also, many are accustomed to continue wearing festive
Shabbat clothes on Saturday night.
Law #307
There
is a custom to draw water from wells or springs on Saturday night. The
reason for this is that Miriam's well (located in the Lake Kinneret) flows
into all the wells and springs on Saturday night. Those who succeed in
drinking from its waters are immediately healed of any ailments. Therefore,
people draw water on Saturday night in the hope that they will draw some
from Miriam's well. In our days, one may apply this intent to tap water
as opposed to drinking water that was stored from before Shabbat. In the
Shma prayers before going to sleep on Saturday night, one should not recite
the 'Vidu'i' confession prayer, unless it is already after chatzot (midpoint
of the night) since the holiness of Shabbat continues until chatzot.
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