As for the definition of chamar medina Mishnah Brurah 272:24 says that even beer is only permitted in a place where it is a common drink. If they already got involved in another activity (hesech hadaat) they need to recite havdalah again. It can still be significantly improved, either by adding content, adding a picture, restructuring the page, or updating its content. Other Poskim: Some Poskim rule one may not say Havdalah even the next day, as Safek Brachos Lehakel. According to Ashkenazim, juice, coffee, or tea could be chamar medina, while milk or oil are not. The Lord of Hosts, praisewor thy is the one who trusts in Him. Thus, it follows the same Nussach as any Motzei Shabbos.] [Reshimos 4:12 and 22], Join the Daily Halacha Whatsapp Audio Group, Purchase Sefarim and Courses in the newly updated online store. This is followed by “Eliyahu Ha-navi,” sung in Hebrew only. Yet he also cites Rabbi Eider (Halachos of Shabbos 266 fnt. Ideally, one should use a besamim spice that is indeed minei besamim, such as cloves. Havdalah (הבדלה) translates from Hebrew as "separation" or "distinction." There's a dispute whether women are obligated in Havdalah. Someone who can't smell should not recite Besamim unless he is fulfilling the obligation of someone who can smell. Is Vayiten Lecha recited on Motzei Shabbos Chol Hamoed? Havdalah is the ceremony of separation between every Shabbat and weekday, Yom Tov and weekday, or Shabbat and Yom Tov. [14] So is understood from all the Poskim mentioned in the first footnote who only extend the allowance for the next day. Whether one recites Havdalah after the first of two days of Yom Tov: Beitzah 4b [see Shitah Mekubetzet there] Abbreviated Form of Havdalah. 297:1, The Radiance of Shabbos p. 130. Adonoy tzeva'os imanu, misgav lanu Elohei Ya'akov selah. Sh"t Tzitz Eliezer 12:37 writes that saying "Have a good week" does not fulfill the mitzvah of Havdalah. As the Shabbat Queen departs and darkness descends, the Havdalah ceremony fills us with hope and courage. Nonetheless, according to Sephardim women may make the it for themselves. Although the Sabbath ends at the appearance of three stars, there generally are set calendars and times for Havdalah. See also 473/9], [7] The reason: As one is simply stating the order of Havdalos that are written in the Torah “Bein Kodesh Lechol, Bein Or Lechoshech, Bein Yisrael Leamim etc”. 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. The order of elements when havdala is combined with kiddush (e.g., on a Saturday night that is Yom Tov) is known by the acrostic Yaknhaz. It is permissible to use a non-religious Jewish taxi driver on. The Havdalah is a Jewish blessing spoken to separate the end of holy days and holidays and ordinary days. [4], Nussach:[5] The Nussach of Havdalah on Motzei Yom Tov that falls on a weekday also contains the words “Bein Yom Hashevi’i Lesheishes Yimei Hamaaseh”[6], even though it is now in middle of the week [and it thus seems irrelevant to mention this statement]. Since Shabbat is holier than all the holidays, we recite the havdalah when Shabbat leads into a holiday. Then, if he finds that there is wine available at home, he may recite Havdalah for himself in accordance with the condition he made. For Havdalah if there is no wine or grape juice available one can use chamar medina. HAVDALAH (Heb. 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. 1 fnt. 323, Shulchan Aruch and Rama O.C. 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. It is preferable not to hold the two candles together. 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. However, Tosafos [Beitza 33b] rules that Gehenom is subdued on Yom Tov and hence the reason for the omission of Besamim is because there is no extra soul. veyechabeh. According to Sephardim, one should make the appropriate Bracha for that besamim. Use of the abbreviated form: Shabbat 150b Doing one's needs before the abbreviated form of Havdalah: Shabbat 150b. 298:3, Zohar 2:208b:2, 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. Rebuttal (Gra DH Madlikin): The Rema (489:9) says that when the last Yom Tov of Pesach is on Motza'ei Shabbos, so Kidush includes Havdalah, we count the Omer beforehand in the Beis ha'Keneses. (R. Zeira): When Yom Tov falls in the middle of the week, the text of Havdalah is 'He who separates between Kodesh and profane, and between light and darkness, and between Yisrael and the Nochrim, and between Shabbos and the six days of work.' [6] As explained in 296 [ibid; Vetzaruch Iyun as in 296 no mention of this is made. When YomTov begins on Saturday night (motzei shabbat) the havdalla for shabbat is included in the Yom Tov kiddush -check your mahzor or siddur. One who did not say Havdalah on Motzei Yom Tov is to say Havdalah the next day[11] [until sunset[12]], and is not to eat or drink anything, besides for water, until he does so. Hineih Eil yeshuasi, evtach ve-lo efchad, ki azi ve-zimras Yah Adonoy, va-yehi li lishu'ah. It is recited over a cup of wine, at night, immediately following the end of Shabbat. If the first day of Yom Tov (not Rosh Hashana) is Shabbos, an Israeli will make a normal havdalah המבדיל בין קדש לחול, while someone from outside ... shabbat eretz-yisrael yom-tov chutz-laaretz havdalah [17] The reason: As Chol Hamoed is forbidden in Melacha, and it is hence a belittling of Chol Hamoed to bless the weeks Melacha. 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. 299:6. [8] Peri Megadim 491 M”Z 1; and so is the custom of the Rebbe as was witnessed in public. 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. Havdalah is one of the most overlooked Jewish celebrations that should get more attention. 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. 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. However, on Yom Tov, there is no extra soul given at all. Perhaps in truth there are many levels of an extra soul, and on Shabbos one receives a higher level than on Yom Tov. This is also in Yalkut Yosef 202 fnt. One may not eat until one made Havdalah over a cup of wine. 272:3). He also says that juice, tea, or coffee maybe permitted but soda is definitely not because it is just like water. Havdalah marks the space in time when Shabbat is over, which might sound sad at first. shehechiyanu ). This shows that Afukei Yoma overrides Iyulei Yoma! Vetzaruch Iyun how the above Poskim can go against the Zohar. Shulchan Aruch O.C. 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). listen to Havdalah. He also adds that after Ester 8:16 one should say 'כן תהיה לנו'. [Admur ibid], [3] The reason: As the blessing over a flame was only instituted to be said on Motzei Shabbos and Motzei Yom Kippur, in which case fire was prohibited for the entire day and it now returns to be permitted, as explained in 298/1-2. Mishna Brurah 272:25 prohibits the use of milk or oil, and Mishna Brurah 272:30 permits the use of liquor. Hence, Veatah Chonantanu is omitted in Shemoneh Esrei of Friday night, and one does not say Yaknahaz by Kiddush. A beautiful ritual, it’s a brief ceremony that uses four elements to mark the moment we sadly say goodbye to the beauty of Shabbat, and pledge to carry its gifts into the week to come. [16] Elya Raba 491:2; Aruch Hashulchan 295:3. 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