Shulchan Aruch: Chapter 296 - Laws Governing [Recitation of] Havdalah over Wine

See Seder Birkas HaNehenin, ch. 11.

Pesachim 54a.

As will be explained in 298:4, preferably, one should recite the blessing over fire either on a multi-stranded candle or on two candles whose flames are touching each other, at least during the recitation of the blessing.

See Berachos 52b and Pesachim 103a. If a person forgot to recite the blessings over the spices or candles, or he did not have either of them during Havdalah and he remembered, or they became available after Havdalah later on Saturday night, he should recite the blessings at that time, even though he is departing from the desired order (Shemiras Shabbos Kehilchasah 60:32).

See Pesachim 105b.

In that source, the Alter Rebbe lists ten requirements for the cup over which Grace is recited. It must be: a) washed out inside; b) rinsed outside; c) “alive;” d) full; e) and adorned; [one should]: f) robe oneself when reciting the blessing; g) receive it with both hands; h) then place it in his right hand; i) raise it a handbreadth [above the table)]; and j) look at it.

In that source, the Alter Rebbe mentions most of these factors with respect to the cup of wine used for Kiddush and adds that the wine may not be blemished.

Several other verses are also recited, as mentioned in various Siddurim. It is customary to recite these verses when reciting Havdalah in the synagogue as well.

Yeshayahu 12:2.

Esther 8:16.

Tehillim 116:3.

Thus, one fulfills his obligation whether these verses are recited or not.

The cup, not necessarily the wine itself (see sec. 183:9).

Talmud Yerushalmi, Berachos 5:2.

Minchas Shabbos 96:19 emphasizes that it is sufficient that the wine spill over into a plate resting on the table. It need not actually spill onto the earth itself.

In his Choshen Mishpat, Hilchos Shemiras Guf VeNefesh U’Val Tashchis, sec. 15, the Alter Rebbe mentions the prohibition against destroying valuable objects, but qualifies that statement, saying the prohibition applies only: “When one acts in a destructive and ruinous manner… [and not] when one destroys with the intent to correct a situation.” In this instance, one need not be concerned about the waste caused by the spillage of wine, because this issymbolic of — and a medium for — Divine blessing. As such, the wine is considered as being used for a worthy purpose and notas having been wasted. Moreover, placing a plate beneath the cup alleviates any concerns for haphazard spillage and the disgrace it might cause (Toras Menachem 5742, Vol. 3, p. 1692ff.).

Eruvin 65a.

Here, the Alter Rebbe is emphasizing a further point: Not only is one not wasting the wine, but spilling the wine out in this manner is not disrespectful to it.

Or in a plate, as mentioned above.

See Pirkei D’Rabbi Eliezer, ch. 2. In Igros Kodesh, Vol. 12, Letter no. 4041, the Rebbe mentions the custom of dipping one’s fingers in the wine and passing them over his eyes as a propitious act (segulah) for improving one’s sight.

Magen Avraham 296:4 states that women should not drink from the wine of Havdalah. (See Shalah, the conclusion of his tractate Shabbos, who provides an esoteric explanation for this restriction.) The Alter Rebbe does not, however, cite this restriction, thus alleviating difficulties that might arise when it is desirable that a woman should partake of it, e.g., when she recites Havdalah herself (see subsection 19) or when Havdalah is recited over the cup of wine used for Kiddush or Grace.

See sec. 271:25.

I.e., almost in its entirety, leaving some wine at the bottom of the cup with which to extinguish the candle.

The intent seems to be, as reflected in sec. 190:6, that one should drink enough, i.e., at least a reviis (86 cc or a little over 2.9 ounces), so that there is no question that he is obligated to recite the blessing Al hagefen afterwards. Nevertheless, even if he drinks merely a cheekful, he fulfills his obligation without question (sec. 190:2 and sec. 271:24). After the fact, even if he had not drunk a cheekful, he may suffice with that sip and should not repeat Havdalah (sec. 190:4).

See the following subsection.

As stated in sec. 272:11.

Pesachim 101a; see sec. 273, where this concept is explained in detail.

Pesachim 107a.

In sec. 182:2-3, the Alter Rebbe defines this term as a beverage used by the majority of people in a locale as the primary beverage accompanying one’s meal. It must, however, be a prestigious beverage – one that in this region is accorded the same degree of importance universally accorded to wine. See also sec. 271:21 and sec. 272:11.

One may never recite Havdalah over water, because it is not at all considered as a dignified beverage. Although here, the Alter Rebbe uses the phrase “with the exception of water,” quoting the wording of the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 296:2), this should not be understood as implying that all other beverages are acceptable. On the contrary, in sec. 472:29, the Alter Rebbe mentions other beverages that are not dignified, e.g., ginger or licorice water, and states that they are not placed in the category of the “wine of the region,” even if people in a given region view them as their primary beverage.

On this basis, there is a difference of opinion whether tea or coffee may be placed in the category of the “wine of the region.” It is known that the Alter Rebbe recited Havdalah over tea on the Saturday night before his passing. See also Yemei Bereishis, p. 355, which quotes the Rebbe’s directive to an individual to recite Havdalah over tea or beer when wine was not available. Note also Igros Moshe (Orach Chayim, Vol. 2, responsum 75), which states that Havdalah may not be recited over cola, fruit juice, or other beverages of that nature. See also the Rebbe’s Igros Kodesh, Vol. 9, Letter no. 2675, which states that Havdalah may not be recited over milk.

Compare to sec. 272:10-11.

A full cup is one of the requirements for Havdalah, as stated in subsection 2 and footnote 6.

I.e., that no one drank from this wine. See sec. 182:4-7, where the Alter Rebbe discusses this factor and how to correct it. See also sec. 271:18.

See sec. 182:6.

I.e., it would be diluted to the extent that it would no longer be considered as wine and the blessing Borei pri hagafen couldno longer be recited over it. See sec. 204:9.

I.e., the Ashkanazic community.

For he had been unable to drink beer throughout the Pesach holiday, while he drank wine during Pesach on a daily basis. (See Shulchan Aruch Admur HaZakein 529:4.)

See the notes to that subsection.

Literally, the Alter Rebbe’s words mean “wine is the wine of the region.”

See sec. 473:6.

The term is an acronym for יין (“wine”), קידוש (“Kiddush”), נר (“the candle”), הבדלה (“Havdalah”) and זמן (“the special occasion,” i.e., Shehechiyanu). Here, the intent is not that he would recite the blessing over wine – for he is making Kiddush over bread, not wine – but that he would recite the blessings in that order, with the blessing HaMotzi taking the place of the blessing over wine.

For, as stated in sec. 272:11, it is preferable to recite Kiddush over bread than over a beverage that is the “wine of the region.”

As stated in subsection 7.

This difference of opinion is further discussed by the Alter Rebbe in his Kuntreis Acharon (note 1).

I.e., in contrast to an instance when a festival follows Shabbos, as mentioned in the previous subsection.

See sec. 294:4 regarding what to do in such a situation if one forgot to include Havdalah in the Shemoneh Esreh.

Or other appropriate beverage.

For he need not fast indefinitely.

In his Kuntreis Acharon (note 1), the Alter Rebbe explains the rationale for his ruling in the main text, citing an opinion quoted by Rav Yosef Caro in his Shulchan Aruch (Orach Chayim 182:1). According to that opinion (also cited by the Alter Rebbe, sec. 182:1 above), a person is obligated to recite the Grace after Meals over a cup of wine even when he eats alone. If he does not possess a cup of wine and expects to obtain one the next day, he may not partake of bread. The basis for that opinion is a ruling of the Tur, who bases his decision on the narrative (Pesachim 107a) of a Sage who did not eat Saturday night because he was unable to recite Havdalah. Since the ruling regarding Grace is derived from the more stringent view concerning Havdalah mentioned above, the Alter Rebbe accepts that view as the Halachah.

(The Alter Rebbe mentions that Magen Avraham 182:1 challenges the opinion quoted by Rav Yosef Caro with regard to Grace, bringing several arguments in support of the position that it is not necessary to refrain from eating if one does not have a cup of wine over which to recite Grace. The Alter Rebbe disputes the contentions advanced by Magen Avraham.)

See also the footnotes to the following subsection, which focus on other points the Alter Rebbe raises in this note.

In his Kuntreis Acharon (note 1), the Alter Rebbe writes that it is not necessary to wait later than midday even according to this stringent view.

Or, in certain situations, another beverage on which it is fit to recite Havdalah. See sec. 182:2, which mentions that ideally Grace should be recited only over wine.

As required as an initial preferred option, see sec. 271:24 and footnote 23 above.

The minimum measure of wine over which Grace may be recited (sec. 182:4).

I.e., it would be diluted to the extent that it would no longer be considered to be wine. See sec. 204:9.

Berachos 52a and Pesachim 105b. The Alter Rebbe explains this ruling at length in his Kuntreis Acharon (note 1, attached to the previous subsection), stating that the intent is not that the importance of reciting Grace over a cup of wine deserves precedence over Havdalah, for indeed Havdalah is of greater importance. Instead, the intent is that since the person only has one cup of wine, were he to recite Havdalah first, he would not be able to recite Grace over a cup of wine at all. In contrast, if he recites Grace first, he is able to perform both mitzvos. Hence, he is given that opportunity.

In that note, the Alter Rebbe also explains that this law also serves as support for the opinion that if one does not have a cup of wine over which to recite Grace, he should not eat until the following day. For if the obligation to recite Grace over a cup of wine was not strong enough to warrant such a step, there is no reason why permission would be granted to partake of a meal before Havdalah solely to enable one to recite Grace over a cup of wine.

For a person is not required to refrain from eating bread indefinitely.

Before midday (Kuntreis Acharon, note 1).

Once he has recited Havdalah, he may, of course, partake of other foods. The restriction involves only partaking of bread, because of the obligation to recite Grace over a cup of wine.

In the previous subsection.

For, as the Alter Rebbe states in his Kuntreis Acharon (note 1), the authorities who maintain that there is a restriction against reciting Grace without a cup of wine derive that stringency from a comparison to Havdalah.

In his Kuntreis Acharon (note 2), the Alter Rebbe explains his ruling in the main text: Since a difference of opinion exists with regard to the obligation to recite Grace over a cup of wine and a binding ruling was not delivered, the requirement for each person depends on his individual conduct, i.e., his standard practice reveals which of the opinions he follows in practice.

The Alter Rebbe clarifies his statement by citing the ruling of Magen Avraham 299:7 regarding a person who concluded his third Shabbos meal after nightfall. According to the authorities who maintain that Grace always requires a cup of wine, he should recite Grace over a cup of wine and he may partake of that cup before Havdalah. Conversely, according to the authorities who maintain that Grace does not require a cup of wine, even when a person recites Grace over the cup of wine, it is forbidden for him to partake of the cup before Havdalah. Instead, he should recite Havdalah over the same cup of wine and drink it at that time.

Magen Avraham writes there: “It appears to me that one who is not careful the entire year to recite Grace over a cup of wine, for he maintains [that the halachah follows] the opinion of the authorities [who rule that Grace] does not require a cup of wine, even now, [when he recites Grace over a cup of wine,] he is forbidden to drink it.”

From Magen Avraham’s words, the Alter Rebbe derives the concept that according to the authorities who rule that Grace does not require a cup of wine, even a person who is careful to recite Grace over a cup of wine the entire year may not partake of the wine until after Havdalah in the situation described above. The fact that a person regularly conducts himself in a specific manner is not, in and of itself, sufficient to define halachah.

Why then is the person’s conduct significant? Because otherwise, he will be following two contradictory leniencies. To explain: The fact that he does not recite Grace over a cup of wine at all times indicates that he relies on the leniency that Grace need not be recited over a cup of wine. Accordingly, he should not recite Grace over a cup of wine before Havdalah, because if he partakes of the wine, he will be relying on the leniency that stems from the view that Grace must be recited over a cup of wine. Thus, his conduct will be self-contradictory.

The Alter Rebbe supports his contention – that the cup of Grace, if not mandatory, may not be drunk before Havdalah even by someone who is usually scrupulous to recite Grace over a cup – with the ruling of Rambam (Hilchos Shabbos 29:12): “If a person is in the midst of eating a meal on the Shabbos [and the meal is extended until after nightfall] when the Shabbos departs, he should complete his meal, wash his hands, recite Grace over a cup of wine, and afterwards recite Havdalah over this cup.” It is apparent from Rambam’s unqualified language that he applies this ruling to an ordinary situation where one has sufficient wine for both Kiddush and Havdalah. Thus, Rambam does not offer the option of using two cups, one for Grace and one for Havdalah, even for one who has sufficient wine.

The Alter Rebbe explains that although Rambam (Hilchos Berachos 7:15) maintains that it is not mandatory to recite Grace over a cup of wine, he nevertheless requires that if one does recite Grace over a cup of wine, he must drink it (ibid.). Thus, if one would recite Grace over a cup after Shabbos, he would not be permitted to drink it before Havdalah. (Since this cup of wine is not required, it may not be drunk before Havdalah. Nor may he drink the cup over which Grace was recited after drinking the cup of Havdalah, for doing so would contravene the rule that one does not bypass a mitzvah. To satisfy all these considerations, Rambam rules that one must recite Havdalah over the same cup that he used for Grace, drinking it after Havdalah.

Seemingly, there is a difficulty with this suggestion, for our Sages ruled (Pesachim 102b) that two expressions of holiness should not be recited over one cup of wine. Maggid Mishneh resolves this difficulty by explaining that Rambam views Grace and Havdalah as one type of expression of holiness, since both refer to events that already occurred. (Grace refers to the meal the person ate and Havdalah, to the Shabbos that has passed). In contrast, when one concludes a meal Friday afternoon, Kiddush and Grace should not be recited over the same cup, for Grace refers to the meal already eaten, but Kiddush refers to the Shabbos which is now commencing. In such an instance, using one cup for both would contravene the above rule.

{Indeed, based on the above principles, Magen Avraham 271:16 rules that a person who was eating a meal on Friday when Shabbos commenced should recite Grace over a cup of wine and then recite Kiddush over a second cup. Such a course of action is permitted for Kiddush, because there is no alternative, since Grace and Kiddush are two expressions of holiness.}

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See Rama (Orach Chayim 678:1) and the rulings of the Tur and the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 296:5), who rule that the oil for the Chanukah lamp is given priority.

I.e., Shabbos. Although frequently in common usage, the metaphor of the “Shabbos queen” is used, both here and in sec. 299:15 and sec. 300:2, the Alter Rebbe describes Shabbos using the metaphor of a king.

See Derech Eretz Zuta, ch. 5; Gittin 70a. Everyone should conduct himself as a Torah scholar in this regard (Machtzis HaShekel).

“Whether to partake of it, to enjoy its fragrance, or to perform a mitzvah with it” (sec. 206:8).

Berachos 43b.

The cup of wine is also held during the recitation of the preliminary verses.

In his Siddur, the Alter Rebbe does not mention holding the spices in his left hand, and the prevailing Lubavitch custom is not to hold them during the recitation of Havdalah. See Badei HaShulchan 96:4.

Leket Tziyunim VeHaaros writes that the Rebbe’s practice was to place the cup down after the blessing Borei pri hagafen and hold the spices with both hands.

Lubavitch custom is to place the cup down after the blessing Borei pri hagafen (as mentioned in the previous footnote) and to pick it up again only for the blessing of Havdalah (see Ketzos HaShulchan 96:2; Minhagei Melech, p. 45).

The bracketed addition is made on the basis of subsection 19.

This is not considered a blessing recited in vain, because he is obligated to train his children in the observance of the mitzvos and they are unable to recite Havdalah themselves. קטנים is not translated as “minors,” because seemingly, one’s being of Bar Mitzvah age is not the determining factor here, but whether one knows how to recite Havdalah or not. See Magen Avraham and Machtzis HaShekel 273:7.

I.e., he must have the specific intent not to fulfill his obligation with this recitation. See sec. 213:4, which cites authorities who maintain that “even if the person reciting the blessing did not have the intent to fulfill the obligation of another person and the listener did not intend to fulfill his obligation by listening, [the listener still] fulfills his obligation.” See also sec. 489:12 with regard to the Counting of the Omer.

One may, however, fulfill the mitzvah on behalf of others even though he himself is not fulfilling his obligation. See sec. 273:6 and sec. 167:23.

That recitation of Havdalah is still important for wayfarers, yeshivah students, and others who will not be reciting Havdalah in their homes. Compare to sec. 269:3 with regard to Kiddush.

For the blessing over the wine is not intrinsically connected to the Havdalah blessing.

Similarly, for a listener to be permitted to partake of the wine, the person reciting Havdalah must have in mind that the listener fulfill his obligation for the blessing Borei pri hagafen when he recites it.

Shmos 20:8.

Havdalah is considered as part of the mitzvah to “remember and sanctify the Shabbos,” because the sanctity of the Shabbos is highlighted by the institution of practices – Kiddush and Havdalah – that distinguish itfrom the weekdays that follow {Sefer HaMitzvos (positive commandment 155); Likkutei Sichos, Vol. 31, p. 100}.

See Pesachim 106a, Sefer HaMitzvos (loc. cit.), and Sefer HaChinuch (mitzvah 31).

Hekesh, in Talmudic terminology.

See Kiddushin 29a and Berachos 20b.

Devarim 5:12. These two commandments reflect the commandment to observe Shabbos as stated in the first and second readings of the Ten Commandments.

Sec. 271:5 explains that, although generally, women are not obligated in positive mitzvos whose observance is time-oriented, Shabbos is an exception. Since women are obligated in all the Torah’s prohibitions, and an association has been established between observing the prohibitions of Shabbos and the positive mitzvah to remember it, it follows that the mitzvah of remembering is also incumbent on women. Since these authorities maintain that the mitzvah to remember Shabbos also includes Havdalah, it follows that women are also obligated in its recitation.

See sec. 299:18 with regard to women who do not recite the Evening Service.

On the contrary, it marks the conclusion of Shabbos.

I.e., between Shabbos and the days of the week.

The Alter Rebbe is referring to the term asmachta,which connotes a Rabbinic ordinance for which the Sages found an allusion in the Torah, which they cited as support.

Vayikra 10:10. Shevuos 18b quotes Rabbi Yochanan as seeing this phrase as an allusion to Havdalah.

The Alter Rebbe thus mentions three perspectives with regard to a woman’s obligation:

a) Havdalah is a Scriptural obligation and, therefore, the obligation is incumbent on women just like it is incumbent on men;

b) Havdalah is a Rabbinic obligation and incumbent only on men; and

c) Havdalah is a Rabbinic obligation, but the obligation is incumbent on women just like it is incumbent on men.

He rules that fundamentally, the halachah follows the third opinion but that weight should be given to the second view.

And have the intent to fulfill their obligation thereby.

I.e., the first of the two perspectives that maintain that Havdalah is a Rabbinic ordinance.

For, according to this view, there is no one obligated to listen to it.

See Leket Tziyunim VeHaaros,which states that when women recite Havdalah, they may also recite the blessings over the spices and the flame.

In his Kuntreis Acharon (note 3), the Alter Rebbe substantiates his ruling in the main text, noting – and refuting – an objection to that perspective raised by Turei Zahav 296:7. Turei Zahav maintains that although women may recite a blessing over time-oriented Scriptural mitzvos that they observe, e.g., shofar and lulav, they may not recite a blessing over time-oriented Rabbinic mitzvos (and Havdalah would be considered in this category according to this opinion).

The Alter Rebbe challenges the words of Turei Zahav, noting that it is common practice that women recite a blessing for Hallel on Rosh Chodesh and also for lulav after the first day of the holiday, even though these are both time-oriented mitzvos of Rabbinic origin.

The Alter Rebbe brings further proof from a passage in Pesachim 116b, which states that a blind person is exempt from the recitation of the Hagadah. In the continuation of that passage, it mentions a view that the recitation of the Hagadah in the present age is only a Rabbinic ordinance. Nevertheless, it cites the example of Rav Yosef and Rav Sheshes, who were both blind and therefore exempt from the mitzvah according to the above view. Nevertheless, they would recite the Hagadah with its blessings. Their conduct demonstrates that a person who is exempt may recite a blessing even for a mitzvah that is only of Rabbinic origin.

In that source, the Alter Rebbe states that women may recite a blessing before time-oriented mitzvos even though they are not obligated to fulfill them, praising G‑d for sanctifying us with His commandments “even though they themselves are not so commanded, because men are so commanded. Moreover, when they perform a mitzvah which they are not commanded to observe, they are granted a certain measure of reward, though not as great as the reward of those commanded to observe it. They may, therefore, recite a blessing if they observe any such mitzvah appropriately.”

See also sec. 589:2 with regard to reciting a blessing for women who desire to hear the sounding of the shofar. In that source, the Alter Rebbe renders a similar ruling to that stated in the main text here.

For, according to this view, since a woman is not obligated to perform this mitzvah, her recitation cannot fulfill the obligation of a man who is charged with its fulfillment. See sec. 186:2, which mentions a similar concept with regard to the Grace after Meals, because there is a difference of opinion whether women are obligated in Grace according to Scriptural Law.