The law if one did not say Havdalah on Motzei Shabbos

The law if one did not say Havdalah on Motzei Shabbos, and its order when making it up a later day:[1]

A. Making it up until Tuesday:[2]

The main Mitzvah of Havdalah is for it to be recited at night [on Motzei Shabbos].[3] However, if one did not do so, whether due to forgetfulness or advertently[4], he is to say Havdalah on Sunday.[5] If one did not say Havdalah on Sunday, he is to do so on Monday. [This applies even if he transgressed and advertently skipped Havdalah on Motzei Shabbos-Sunday.[6]] If one did not say Havdalah on Monday, he is to do so on Tuesday up until the end of the day.[7] If he did not say Havdalah on Tuesday [prior to sunset[8]] he can no longer say it.[9] [This law applies equally to women as it does to men.[10]]

If one forgot to say Havdalah on Shabbos and remembered to say Havdalah on Sunday-Tuesday and that day is Yom Tov: See Halacha D!

B. Fasting until one says or hears Havdalah:[11]

In the event that one forgot to recite have Havdalah on Saturday night, it is forbidden for him to eat or drink anything, with exception to water[12], until he says Havdalah. If he began eating or drinking and then remembered, he must immediately stop eating or drinking and say Havdalah.[13] If one did not say Havdalah on Sunday, he is to do so on Monday prior to eating. If one did not say Havdalah on Monday, he is to do so on Tuesday prior to eating. If he did not say Havdalah on Tuesday [and it is already past sunset, then since] he can no longer say it [therefore he is permitted to eat].

C. The order of Havdalah when making it up a later date:

Is the blessing of Besamim and Haeish recited?[14] In the event that one is saying Havdalah on Sunday or onwards, he does not recite the blessings of Besamim[15] or Meoreiy Haeish.[16] Thus, immediately after the blessing of Hagafen he is to begin the blessing of Hamavdil.

D. Havdalah on Yom Tov-Law if forgot:

If one forgot to say Havdalah on Shabbos and remembered to say Havdalah on Sunday-Tuesday and that day is Yom Tov:[20] [If Yom Tov fell on Sunday, or Sunday and Monday, and one remembered on Yom Tov that he did not say Havdalah in Kiddush-see Q&A! If Yom Tov fell on Monday and one remembered on Yom Tov that he did not say Havdalah on Motzei Shabbos then some Poskim[21] (see footnote) write he is to delay Havdalah until Motzei Yom Tov, if Yom Tov will be over Monday night.] If Yom Tov fell on Monday and it is a two day Yom Tov, and hence Yom Tov will conclude on Tuesday night, or if Yom Tov fell on Tuesday and only then did he remember that he did not say Havdalah, then if he remembered before Kiddush of the Yom Tov night meal, he is to hear Kiddush from another person[22], and then immediately say Havdalah over a cup of wine[23], and then immediately[24] wash for the meal. [If he remembered that he did not say Havdalah after he already said Kiddush on Yom Tov night he is to stop and say Havdalah as soon as he remembers. If he remembers before Kiddush of Yom Tov day, he is to say Havdalah over wine and then eat the meal.] In all the above cases that one is saying Havdalah on Yom Tov, the Nusach is “Bein Kodesh Lechol.[25]

E. Onen-Burial took place after Motzei Shabbos:[34]

If a relative passed away on Shabbos [or before Shabbos and was not yet buried], the relatives in mourning are to eat on Motzei Shabbos without making Havdalah so long as it is still prior to the burial. However, after the burial, Havdalah must to be recited [prior to eating or drinking any food[35]; prior to eating the Seudas Havraah].[36] [The blessings over Besamim and Haeish are not recited, if the Havdalah is taking place on Sunday or onwards, although it is recited when Havdalah takes place on Motzei Shabbos, after the burial.[37] The requirement to say Havdalah applies so long as the burial takes place prior to Tuesday night.[38] If, however, the burial takes place after Tuesday night, Havdalah is no longer recited.[39] If the mourner began eating or drinking prior to Havdalah and then remembered, then he must immediately stop eating or drinking and say Havdalah.[40]]

Motzei Yom Tov: If the deceased passed away on Yom Tov [or before Yom Tov and was not yet buried], the relatives in mourning are to eat on Motzei Yom Tov without making Havdalah, so long as it is still prior to the burial. However, after the burial, Havdalah must to be recited [prior to eating or drinking any food[41]; prior to eating the Seudas Havraah].[42] The requirement to say Havdalah applies so long as the burial takes place within the day after Yom Tov. If, however, the burial takes place later on, from the 2nd day and onwards after Yom Tov, then Havdalah is no longer recited.[43]

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[1] See Admur 299:8-9; Michaber and Rama and Tur 299:6; Rambam Shabbos 29:4; Pesachim 106a-107a; Piskeiy Teshuvos 299:10

[2] Admur 299:8

[3] Admur ibid; See regarding Kiddush that its main Mitzvah is on Friday night: Admur 271:16; Pesachim 106a

[4] Admur ibid; See regarding Kiddush that it may be made up the next day even if missed adherently: Admur 271:16; Michaber 271:8; Tur 271; Rambam ibid

The reason that even an advertent transgressor may say it: As the allowance to recite Havdalah on Sunday is not from the laws of Tashlumin, but due to it still being part of the initial time of Havdalah, as Motzei Shabbos is the night of Sunday, accordingly, even an advertent transgressor can make it up on Sunday. [Taz Y.D. 396:2 regarding Onen; So must be said according to Admur ibid, as explained in Chasam Sofer O.C. 17; Sdei Chemed Asifas Dinim Mareches Hei 15; See regarding Kiddush who explains likewise: Bach 271]

Other Opinions: Some Poskim rule if one advertently did not say Havdalah on Motzei Shabbos he may not make it up on Sunday, as it has the status of Tashlumin. [Implication of Michaber 299:6 who writes “Shachach”; Chasam Sofer 17; See Sdei Chemed Asifas Dinim Mareches Hei 15; Piskeiy Teshuvos 299 footnote 77] see next footnote!

[5] Admur ibid; Michaber ibid in both opinions; Rambam ibid

[6] Implication of Admur ibid; M”B 299:15; See Likkutei Sichos 31 Yisro 2 footnote 42; Beis Shearim 98; Salmas Chaim 281; 22; Tzitz Eliezer 11:34; Beir Moshe 8:81; Teshuvos Vehanhagos 3:91; Piskeiy Teshuvos ibid footnote 79

Other opinions: Some Poskim rule if one advertently did not say Havdalah on Sunday, he may not make it up anymore. [Chasam Sofer O.C. 17; Sdei Chemed Asifas Dinim Mareches Hei 15]

Background-The difference between Sunday versus the other days-Tashlumin versus Ikkur Hamitzvah and the law by an advertent transgressor: Some learn that the allowance to make up Havdalah up until Tuesday, is due to the laws of Tashlumin and therefore an advertent transgressor cannot make it up. However, on Sunday it is not from the laws of Tashlumin, but due to it still being part of the initial time of Havdalah, as Motzei Shabbos is the night of Sunday, accordingly, even an advertent transgressor can make it up on Sunday, as rules Admur ibid. In their opinion, if Sunday was a status of Tashlumin, then an advertent transgressor would not be able to say Havdalah as is always the laws of Tashlumin that the advertent transgressor cannot make it up. [Sdei Chemed Asifas Dinim Mareches Hei 15; See Chasam Sofer O.C. 17; Minchas Chinuch Mitzvah 31:9] The Rebbe, however, learns that according to Admur, all the days until Tuesday have the same status of being part of the main mitzvah, as Admur did not differentiate in the Halacha [that if one missed Havdalah purposely he cannot make it up past Sunday]. Thus, all the days until Tuesday night are considered the days of Havdalah, and not just as Tashlumin. The reason for this is because the entire Mitzvah is to remember Shabbos upon the leave of Shabbos, and the leave of Shabbos reaches until Tuesday night. [Likkutei Sichos 31 Yisro 2 footnote 42]

[7] Admur ibid; Rama 299:6 that so is main opinion; 1^st opinion of Michaber and Tur ibid; Rambam Shabbos 29:4; Bnei Rebbe Chiyah and Rebbe Zeira in Pesachim ibid; Rava in Pesachim ibid, according to Girsa of Rashi, Rashbam, Tosafus Pesachim ibid and Rosh Pesachim 10:13; Siddur Rav Amram p. 126

Other opinions: Some Poskim rule that one can only say Havdalah up to Sunday and not any further. [2^nd opinion in Michaber ibid; Rava in Pesachim ibid, according to Girsa of Rif Pesachim 21b and Geonim; Mahritz Geios Havdalah p. 18; Bahag 2; Siddur Rasag p. 126] Based on this opinion, some Poskim conclude that Safek Brachos Lehakel, and therefore one may not say Havdalah past Sunday. However, one is to say it without Sheim Umalchus. [Ben Ish Chaiy Vayeitzei 23; Kaf Hachaim 299:26]

[8] Makor Chaim of Chavos Yair 299, brought in Piskeiy Teshuvos 299:10

[9] Admur ibid; Michaber ibid according to all; Rav Zeira in Pesachim ibid

The reason: As the first three days of the week are considered the days after Shabbos, and are included in Motzei Shabbos, and hence Havdalah can be said until then. The last three days are however considered the days before Shabbos and have no connection to the previous Shabbos, and hence Havdalah can only be made up. [Admur ibid; Pesachim ibid]

[10] Koveitz Mibeis Levi 2; Piskeiy Teshuvos ibid footnote 78

[11] Admur ibid; Rif on Pesachim ibid; Ameimar Pesachim ibid

[12] However, according to some Poskim, and so is the Chabad custom, we do not drink water prior to Havdalah, and the same should apply here as well.

[13] Admur ibid; Rama ibid that we rule like the first opinion in Michaber; Tur ibid; Rif ibid

Other opinions: Some Poskim rule that if one ate prior to saying Havdalah, then it may no longer be said on Sunday, and may only be set on Saturday night. [Opinion in Michaber ibid; Tur ibid in name of Bahag ibid; Hagahos Maimanis on Rambam ibid]

[14] Admur 299:9; Michaber 299:6; Pesachim 106a

[15] The reason: As the Sages only required blessing on the Besamim close to the leave of Shabbos [in order to comfort the soul]. Thus, he may not say the blessing now in Havdalah, as since it is no longer connected to Havdalah it is considered an interval between the blessing over wine and its being drunk. [Admur ibid]

[16] The reason: As the blessing of fire is only said the time it was first created which was Motzei Shabbos. [Admur ibid]

[17] Lekutei Mahrich Seder Havdalah; Piskeiy Teshuvos 299:10

[18] Ashel Avraham Butchacher 299

[19] Rav Akiva Eiger brought in Biur Halacha 298:5 “Ein”

[20] Based on Admur 299:12

[21] Piskeiy Teshuvos 299:10

The reason: The reason for this delay is because there is question as to what should be the Nusach of Havdalah on Yom Tov; perhaps he should say “Bein Kodesh Lechol” or perhaps “Bein Kodesh Lekodesh”. [M”A 299:9; Biur Halacha 299:6 “Ulikabel Achar Kach”] However, from Admur 299:11 it seems clear that the Nusach is “Bein Kodesh Lechol” and hence in such a case one is to say Havdalah on Yom Tov itself being that it is forbidden to eat before Havdalah. If he remembered prior to Kiddush of Yom Tov night then it follows the same law as the next case, see there.

[22] The reason that he must hear Kiddush from another person: It is forbidden for him to say Havdalah on the same cup of wine of which he is using for Kiddush as one may not say two “Kedushos” on one cup, as the Kiddush of Yom Tov is one Kedusha and has no connection to Havdalah of Motzei Shabbos which enters into a weekday. This is in contrast to when Motzei Shabbos falls on Yom Tov in which case one does say Havdalah on the same cup of wine, as since one recites “Bein Kodesh Lekodesh” in the Havdalah they have a connection to each other and are considered like one Kedusha. However, in this case one would have to say Bein Kodesh Lechol it has no connection to the Kiddush of Yom Tov and therefore one may not say both of them on the same cup. [Admur 299:11]

What is one to do if he has no one else to hear Kiddush from? He is to say Kiddush over wine and then say Havdalah over another cup of wine. [Piskeiy Teshuvos 299:10]

[23] The reason: He must say Havdalah prior to Hamotzi, as he may not eat until he says Havdalah. [Admur ibid]

[24] The reason: He must say Havdalah and then wash for bread immediately after hearing Kiddush from another person in order for Kiddush to be followed by a meal within its required time. [Admur ibid]

[25] Admur 299:11; M”A 299:9

Other Opinions: Some Poskim leave this matter with a great Tzaruch Iyun. [M”B 299 Biur Halacha “Ulikabel”]

[26] For list of opinions on this question see Sdei Chemed Asifas Dinim Mareches Heim 15; Kaf Hachaim 299:24

[27] Kol Bo 59; Rav Akiva Eiger 299:6; Beis Efrayim; Mishneh Berura 299:15; Piskeiy Teshuvos 299:4; SSH”K and so infers Sdei Chemed [Asifas Dinim Mareches Heim 15] from Admur 299:8 which allows saying Havdalah of Shabbos the next day even if one purposely skipped Havdalah at night, thus proving that the next say is not a Din Tashlumin, but rather a continuation of the obligation.

Other Poskim: Some Poskim rule that one may not make up Havdalah even the next day, as Safek Brachos Lehakel. [Many Poskim brought in Sdei Chemed ibid, and so he himself concludes; Chida in Birkeiy Yosef 491:1; Machazik Bracha 491:1; Chesed Leavraham 491:2; Ben Ish Chaiy Vayeitzei 23 and many other Poskim listed in Sdei Chemed ibid]

[28] However past sunset he is to no longer say Havdalah as it is now a question whether or not the next day has begun, and many Poskim even hold that Havdalah on Motzei Yom Tov may not be made up even the next day. Thus, after sunset one is to be stringent. [So also rules Piskeiy Teshuvos 299:10]

[29] Admur 299:8 regarding Havdalah after Shabbos, and the same rule applies to Motzei Yom Tov

[30] So is understood from all the Poskim mentioned in the first footnote which only extend the allowance for the next day.

Other Opinions: Some Poskim on rule that one may say Havdalah the entire week. [Beis Yehuda 2:28, and other Poskim, brought in Sdei Chemed ibid] We do not rule like this opinion. [Bircheiy Yosef 491:1; Machazikei Bracha 491:1; Chachma Umusur, that all the Poskim argued on his ruling; See Sdei Chemed]

[31] The reason: As it is forbidden for him to eat until he says Havdalah. [Based on M”B 299:16]

[32] Har Tzevi 1:166

[33] Sdei Chemed Asifas Dinim Hei 15

[34] Michaber 341:2; Tur 341 in name of Maharam of Rothenberg; Taz 396:1; Shach 396:1 and Nekudos Hakesef; See Nitei Gavriel 29

Other opinions: Some Poskim rule the Onen is not to recite Havdalah even after the burial, as once he is exempt the exemption remains in place even later. [Tur in name of Rosh; Rosh [student of Maharam] in end of Moed Katan; brought in Taz 396:1; See Taz ibid why this ruling here of the Michaber like the Maharam does not contradict his ruling his ruling in 396:3 like the Rosh even though it is the same dispute; See also Shach 396:1 and Nekudos Hakesef] Other Poskim rule an Onen is obligated in Havdalah even before the burial. [Sefer Haitim in name of Rav Shmuel Hanagid]

[35] Admur 299:8; Rosh Brachos 3:2

[36] The reason: As the time of Havdalah even initially extends until Tuesday and is not considered Tashlumin. Therefore, although the mourner was exempt to begin with, now he has become obligated after the burial. [Taz ibid; Shach ibid and in Nekudos Hakesef]

[37] 299:9

[38] 1^st opinion in Michaber 299:1; Admur 299:8; Rama 299:6; Shach 341:12; Taz 341:6

Other Opinions: Some Poskim rule that past Sunday one can no longer say Havdalah. [2^nd opinion brought in Michaber 299:6] Based on this, some Poskim rule that he is to say Havdalah without Hashem’s name. [Ben Ish Chaiy Vayeitzei 2; Kaf Hachaim 299:26 and 3] Furthermore, some Poskim rule that from Sunday night and onwards the obligation of Havdalah is only Tashlumin [Chasam Sofer 17; Sdei Chemed Asifas Dinim Mareches Hei 15], and based on the explanation of the Taz 396:1, according to these Poskim the Avel is exempt from Havdalah if the burial takes place on Sunday night or later. However, the Taz 341:6 and Shach 341:12 explicitly extend the period of Havdalah until Tuesday night, and so writes the Rebbe in Likkutei Sichos 31 Yisro 2 footnote 42 that according to Admur ibid, Havdalah is never Tashlumin and can initially be done until Tuesday night. 

[39] Poskim ibid

[40] Admur 299:8; Rama 299:6; 1st and 2^nd opinion in Michaber 299:6

Other Opinions: Some Poskim rule if one ate prior to saying Havdalah over wine, then on Sunday or onwards he can no longer say Havdalah. [3rd opinion brought in Michaber 299:6] Admur rules like the first opinion

[41] Admur 299:8; Rosh Brachos 3:2

[42] The reason: As the time of Havdalah even initially extends until Tuesday and is not considered Tashlumin. Therefore, although the mourner was exempt to begin with now he has become obligated after the burial. [Taz ibid; Shach ibid and in Nekudos Hakesef]

[43] So rules Kol Bo 59; Rav Akiva Eiger 299:6; Beis Ephraim; Mishneh Berurah 299:15; Piskeiy Teshuvos 299:4; Nitei Gavriel 30:15; 81:13; SSH”K and so infers Sdei Chemed [Asifas Dinim Mareches Heim 15] from Admur 299:8 which allows saying Havdalah of Shabbos the next day even if one purposely skipped Havdalah at night, thus proving that the next say is not a Din Tashlumin, but rather a continuation of the obligation.

Other Poskim: Many other Poskim listed by him, that one may not make up Havdalah even the next day, as Safek Brachos Lehakel. [Sdei Chemed himself ibid; Chida in Birkeiy Yosef 491:1; Machazik Bracha 491:1; Chesed Leavraham 491:2; Ben Ish Chaiy Vayeitzei 23 and many other Poskim listed in Sdei Chemed ibid]