Shulchan Aruch: Chapter 295 - Havdalah Recited by Sheliach Tzibbur

Tehillim 90:17. It is also customary to continue with Psalm 91. Our Sages (Shevuos 15b) refer to this psalm as shir shel pegayim, “the psalm [that protects one] from harmful influences.” Hence, it is appropriate to be recited at the transition from the restful atmosphere of Shabbos to the challenges of the coming week. From the text of R. Yehudah ben R. Yakar, it appears that the verse V’yhi noam is the beginning of Psalm 91. His wording is borrowed by the later Ashkenazic authorities and also by the Alter Rebbe here.

See Rashi’s commentary on Shmos 39:43. Thus, it is appropriate to recite it at the time the Jewish people begin the new week, when they are required to perform different mundane tasks (Avudraham; Rokei’ach). See subsection 3.

Tehillim 91:16.

See the initial comment of Magen Avraham (and Machtzis HaShekel), which explain that this refers to a form of the milui of G‑d’s name י-ה-ו-ה that is equivalent to 72 — i.e., the names of each of the letters of G‑d’s name are spelled out the numerical equivalent of each the letters added up. For example, the name of the letter yud is spelled yud, vav, dalet and is numerically equivalent to 20.

The Kedushah, its translation into Aramaic, and introductory and supplementary verses and supplications.

Yeshayahu 59:20-21.

Tehillim 22:4.

See Berachos 4b and 9a.

See Midrash Tanchuma, Parshas Ki Sissa, sec. 33, which states that the wicked are freed from Gehinnom (Purgatory) on Shabbos and forced to return Saturday night. See sec. 291:2, which also mentions this concept.

Pri Etz Chayim, Shaar HaShabbos, ch. 24, states that doing so enables one to receive the mystic light aroused at that time.

I.e., a festival when work is forbidden according to Scriptural Law. Thus, even when Chanukah or Purim fall during the coming week, V’yhi noam is recited.

Which is recited before Havdalah according to Ashkenazic custom and after Havdalah according to Sephardic and Lubavitch custom.

For a listener to fulfill his obligation through the sheliach tzibbur’s recitation of Havdalah, the sheliach tzibbur must have the intent to fulfill the mitzvah on behalf of the listeners and the listeners must have the intent to fulfill their obligation through his recitation.

Preferably, he should drink a cheekful (sec. 190:2; sec. 271:24). After the fact, if he does not drink a cheekful, he still fulfills his obligation (sec. 190:4).

See sec. 296:17 for further discussion of this matter.

As is the custom with regard to Kiddush recited in the synagogue (sec. 269).

The rationale for the ruling here is the first opinion stated in sec. 190:2:

Whenever [a blessing] must be recited over a cup of wine…, the fundamental requirement of the cup is for one to drink from it after reciting that blessing.

Nevertheless, in sec. 190:4, the Alter Rebbe states a second opinion, that:

The only reason why it is necessary to taste the wine used for any [blessing] that must [be recited over] a cup [of wine]…was so that there be no disgrace to the blessing [recited] over the wine… and it [not] appear like a blessing recited in vain…. Since partaking [of the wine] is necessary only so as not to disgrace [the wine], it is sufficient for even such a young child [to partake of it].

The Alter Rebbe concludes there that with regard to Havdalah, one may rule leniently and rely on the second opinion. Accordingly, Badei HaShulchan 97:6 and Tehilah LeDavid 295:1 question the Alter Rebbe’s ruling here.

For this reason, many communities are accustomed to reciting hymns mentioning the prophet Eliyahu at this time. The Alter Rebbe did not, however, include any hymns of this nature in his Siddur.

Two thousand cubits (approximately a kilometer or about six-tenths of a mile) from the place or city one designated as his place for Shabbos.

Literally, the Alter Rebbe’s words would be translated as “the prohibition [against going beyond the Shabbos] limits applies [equally to traveling] more than ten handbreadths [above the ground].” See sec. 404:1, which questions whether a person who jumps from one pillar that is ten handbreadths high, but is not four handbreadths by four handbreadths, to another pillar of the same size, and from there to another until he passes beyond the Shabbos limits, is liable for doing so. See also sec. 248:3, which speaks of a similar concept with regard to traveling on a boat ten handbreadths above the riverbed.

To relate these concepts to the issue at hand: Since the prophet Eliyahu will have to descend from Heaven to announce the Jews’ redemption, he will certainly be traveling beyond his Shabbos limits. If the Shabbos limits do exist above ten handbreadths from the ground, he will be violating a prohibition.