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25. Second day of R”H that falls on Motzei Shabbos:
Saying Bein Kodesh Lekodesh:[1] When the second day of R”H falls on Motzei Shabbos one may not begin doing any Melacha which is permitted on Yom Tov until he says Havdala, or recites Baruch Hamavdil Bein Kodesh Lekodesh[2], after the conclusion of Shabbos. It is of importance to remind women of this requirement, and have them say Baruch Hamavdil prior to doing any Yom Tov preparations or lighting candles. [Some[3] write that it is best for women to Daven Maariv with Vetodieinu prior to lighting candles and doing Melacha.]
Vetodieinu:[4] When [the second night[5] of] Rosh Hashanah falls on Motzei Shabbos [i.e. Saturday night], then in the evening prayer of Shemoneh Esrei the paragraph of Vetodieinu/ותודיענו is added prior to the paragraph of ותתן לנו.[6]
Yaknaha”z:[7] When the second day of R”H falls on Motzei Shabbos one says Yaknaha”z in the order of Kiddush.[8] The order of the blessings are: 1) Hagafen 2) Kiddush Hayom 3) Ner 4) Havdala 5) Shehechiyanu. In acronym form, this is called Yaknaha”z.
Besamim:[9] When Motzei Shabbos coincides with the second day of R”H the blessing of Besamim is omitted from the order of Havdala “Yaknaha”z”.[10]
Haeish:[11] If one has a candle available one is to recite a blessing over it, after the blessing of “Kiddush” but prior to the blessing of Havdala. [The custom is to say the blessing of Meorei Haeish over the Yom Tov candles that were lit. We do not place the candles together[12], and nor do we place our nails towards them. Rather we simply look at the candles[13] after the blessing and then continue with Yaknaha”z.[14]]
Standing or sitting:[15] [From the letter of the law] one may recite Kiddush of Yaknaha”z in a sitting position.[16] [However the Chabad custom is to stand for Kiddush by all times, whether on Shabbos or Yom Tov.[17]]
The Nussach of the Havdala:[18] The dialect of the blessing of Havdala recited on Motzei Shabbos which is Yom Tov contains seven stanzas of “Havdalos” and concludes with Bein Kodesh Lekodesh.
If one did not say the correct order above:[19] If one did not say the blessings in the above order, and rather preceded one of the latter blessing to one of the earlier blessings, he has nevertheless fulfilled his obligation and is not to repeat any of the blessings already said. This however is with exception to if one preceded the blessing of Kiddush to the blessing of Hagafen, in which case one must repeat the blessing of Kiddush.[20]
If no wine is available:[21] If one does not have wine available on Motzei Shabbos which is Yom Tov, the custom is to say Havdala [Yaknaha”z] over bread.[22]
Q&A on Motzei Shabbos which is Yom Tov
If one recited “Baruch Hamavdil Bein Kodesh Lechol” instead of “Bein Kodesh Lekodesh” on Motzei Shabbos which is Yom Tov may he do Melacha?
Some[23] rule that he has fulfilled his obligation, although seemingly he should repeat the correct Nusach.[24]
If a woman lit Yom Tov candles on the second night of Yom Tov and after saying the blessing remembered that she did not yet say Baruch Hamavdil, what is she to do?[25]
Some write she is to think the words in her mind and then light one candle, and then verbalize the Baruch Hamavdil. Afterwards she may light the other candles.
If one forgot to say Vetodieinu in Shemoneh Esrei what is he to do?
Some[26] rule once he has begun saying “Vatiten Lanu Hashem” he is not to go back to say Vetodieinu and is rather to continue with Shemoneh Esrei as usual.[27] In such a case he must beware to say Baruch Hamavdil prior to doing any Melacha which is permitted on Yom Tov.
Others[28] however rule that one who does go back to say it has upon whom to rely so long as he has not yet finished the blessing of Mikadeish Yisrael Vehazmanim.
May women drink from the wine of Kiddush on Motzei Shabbos which is Yom Tov?
The custom is to allow women to drink from the wine of Kiddush of which Havdala was said over on Motzei Shabbos that coincides with Yom Tov.[29] This is despite the fact that also Havdala was recited over this wine and in general women do not drink from the leftover Havdala wine.[30]
If during Kiddush of Yaknaha”z one accidently concluded the blessing “Bein Kodesh Lechol” what is he to do?[31]
If he remembers right away, within “Kdei Dibur”, he is to correct himself and recite “Bein Kodesh Lekodesh”. If he did not remember within this time he is to repeat the blessing of Hamavdil. If he already drank the wine he is to say Havdalah again over wine. Regarding if he should repeat the blessing of the wine, this matter is disputed in Poskim.[32]
What is one to do if he forgot to say Havdalah in Kiddush of Yom Tov which falls on Motzei Shabbos?
He is to say Havdalah over wine immediately upon remembering, whether he remembers that night or the next day.[33] If he remembered before the Yom Tov day meal, he is to say Havdalah over a cup of wine and then eat the meal. If one remembered only on Sunday night which is also Yom Tov, then he is to say Havdalah within Kiddush.
If one remembered by Bein Hashmashos on Sunday: If Sunday night is Motzei Yom Tov then he is to wait until then, and when he recites Havdalah for Motzei Yom Tov he fulfills Havdalah also for Shabbos.[34] If however that night is the second night of Yom Tov then he is to say Havdalah by Kiddush of the Yom Tov night meal.
[2] Other Opinions: The Elya Raba rules it does not suffice on Motzei Shabbos which is Yom Tov to simply say Baruch Hamavdil Bein Kodesh Lekodesh. Rather one must say the entire blessing of Hamavdil without Sheim Umalchus. [Brought in Kaf Hachaim 299/58]
[3] Mateh Efraim 599/10
[4] 599/1; 491/4; Michaber 599/1
[5] As the first night of R”H can never fall on Motzei Shabbos. [See chapter 228; Kaf Hachaim 599/1]
[6] The reason: This follows the order of every Holiday that coincides with Motzei Shabbos. Now although we mention celebrating the Holiday in this paragraph and R”H is not a festival and neither is it one of the three Regalim, nevertheless there is no issue with saying it. The reason for this is because one does not intend to say that today is a festival and is simply counting the gifts that Hashem has given us of the holiness of Shabbos, the Honor of Yom Tov and the celebration of the festivals etc. [Admur ibid; Tur; Levush; Taz 599/1; M”B 599/2; Kaf Hachaim 599/2]
[7] 473/6; 491/4; 599/1 [regarding R”H]
[8] “When [the night of the Seder] falls on Motzei Shabbos one needs to say Havdala after Kiddush, and if he has a candle he is to say a blessing over it after the blessing of “Kiddush” but prior to the blessing of Havdala. After Havdala one is to say the blessing of Shehechiyanu” [473/6]
[9] 473/6
[10] The reason: The reason for this is because the entire purpose of smelling Besamim on Motzei Shabbos is to comfort the soul which is saddened due to the leave of the extra soul it received on Shabbos. On Yom Tov however there is no need for Besamim, as the pleasure of Yom Tov and its joy calms and soothes the soul [from its loss]. [Admur ibid; Vetzaruch Iyun on some of the wording there [not recorded here]]
[11] 491/4
[12] Some suggest this is due to that separating the candles from each other afterwards is similar to extinguishing. [see 502/7; Kitzur Halachos 298 footnote 4]
[13] See Piskeiy Teshuvos 298 footnote 59 for a discussion amongst Poskim in how one is allowed to say the blessing of Haeish over the candle lit in honor of Yom Tov. Simply speaking however it is allowed being that Shabbos and Yom Tov candles are lit for the use of their light on the table as well as for Shalom Bayis.
Benefiting from light prior to Havdala: It is disputed in Poskim as to whether one may benefit from light prior to reciting Meoreiy Haeish within Havdala. [Stringent: opinion in Kol Bo 41; Beis Yosef 693; 298 Orchos Chaim; Perech Shushan 3/2; Beis Yehuda 107; Mahrkash; Birkeiy Yosef 693/1; Erech Hashulchan 693/2; Yifei Laleiv 2/2 ; Lenient: second opinion in Kol Bo 41; Beis Yosef 298; implication of Rama ibid; Levush ibid; Kneses Hagedola; Chabad custom by night of Purim]. However according to all one may read from a Siddur prior to Havdala as the Nussach is well versed in one’s mouth and there is hence not a lot of benefit involved. [Birkeiy Yosef 599/2; Shaareiy Teshuvah 599/1; M”B 5991; Kaf Hachaim 599/6]
[14] Sefer Haminhagim p. 76 [English]
[15] 473/8
[16] The reason: Although the custom is to stand for Havdala on every Motzei Shabbos out of respect for the King which we are escorting [296/15; See “The Laws and Customs of Motzei Shabbos” Havdala Halacha 4] nevertheless by Havdala of Motzei Shabbos which is Yom Tov, since one is saying the Havdala within Kiddush, it is said in a sitting position just like Kiddush. See 271/19 [ibid]
[17] Sefer Haminhagim [Hebrew] p. 39; English p. 55; Hagada of Rebbe p. 8
[18] 472/9
The middle Nussach of Havdala: The middle Nussach of Havdala on Motzei Shabbos which falls on Yom Tov contains seven sets of “Havdalos” [separations] that Hashem made. The normal Nussach of Motzei Shabbos and Motzei Yom Tov only contains four Havdalos. The following is the Nussach read by Yaknahaz versus the regular Nussach. [The words in Italics are the stanzas that are added to the Yaknahaz Nussach versus the regular Nussach]:
ברוך אתה ה‘, אליקינו מלך העולם המבדיל בין קדש לחול, בין אור לחשך, בין ישראל לעמים, בין יום השביעי לששת ימי המעשה ,בין קדשת שבת לקדשת יום טוב הבדלת, ואת יום השביעי מששת ימי המעשת קדשת, הבדלת וקדשת את עמך ישראל בקדושתך ברוך אתה ה‘ המבדיל בין קדש לקדש.
Background of this Nussach: From the letter of the law one is allowed to recite the regular Havdala of Motzei Shabbos/Yom Tov which contains 4 stanzas of Havdalos and simply switch the words of “Bein Yom Hashevi Lesheishes Yimei Hamaaseh” to the words “Bein Kedushas Shabbos Lekedushas Yom Tov Hivdalta” and then conclude Baruch Ata Hashem…”. The reason for the switch is because one needs to conclude the middle blessing of Havdala with a matter that is similar to the words of the concluding blessings, and hence since we now conclude Bein Kodesh Lekodesh we therefore switch the ending stanza of the Nussach to one that pertains to it. However in the later generations [mentioned in Ran] the custom became to recite a total of seven stanzas of Havdalos, adding the stanza of “Bein Yom Hashevi Lesheishes..” [4th Havdala] and “Bein Kedushas Shabbos…Yimei Hamaaseh Kidashta” [5th Havdala as it all counts as one Havdala] and “Hivdalta Vekidashta..” [6th and 7th Havdala as it refers to the Kohanim and Leviim being separated from the rest of Klal Yisrael]. The reason for this is because the Sages stated that one may never say less than three Havdala’s within the Havdala of Motzei Shabbos and Yom Tov, and one who desires to add more, may add up to seven Havdalos corresponding to the seven heavens. [This does not include the Havdala of “Bein Yom Hashevi..” which is said at the end to serve as “Meiyin Chasima”.] Now on Motzei Shabbos to Yom Tov, due to the obligations of the day of Yom Tov, it became accustomed to add up to 7 Havdalos in order so one says at least one time seven Havdalos. [Admur ibid]
[19] 473/6 in parentheses
[20] The reason: The reason for this is because [this order is disputed between Beis Shamay and Beis Hillel and] by doing so one followed Beis Shamay over Beis Hillel, and anyone who follows Beis Shamay over Beis Hillel does not fulfill his obligation. [ibid]
[21] 296/11
[22] A dispute in this matter is brought in Admur. Some rule [Geonim; 1st opinion in Michaber] since one is allowed to say Kiddush over the bread, and Havdala is secondary to Kiddush on this night, he may likewise say Havdala over the bread. Others [Rosh; 2nd opinion of Michaber] however rule in such a situation it is better to say Kiddush over Chamer Medina than to say it over bread. Practically the custom in these countries is like the former opinion. [ibid] So is the ruling of Rama in our current wording of the Shulchan Aruch, however some prints have written the Rama rules like the latter opinion. [See Kaf Hachaim 296/28]
Other opinions: Michaber, based on Klalei Haposkim, rules like the latter opinion. [Kaf Hachaim 296/27]
[23] Piskeiy Teshuvos 299 footnote 102
[24] Based on M”A 299/9 that one who says Bein Kodesh Lekodesh when he is meant to say Bein Kodesh Lechol is saying a lie.
[25] Sheivet Hakehasy 6/153
[26] Mateh Efraim 599/7; See also Kaf Hachaim 599/3
[27] His reasoning is because doing so would require the person to repeat Hashem’s name in the blessing of Vatiten Lanu.
[28] Sheivet Halevy 9/23
[29] SSH”K 62/16
[30] M”A 296/4 in name of Shlah
[31] Rav SZ”A in Maor Hashabbos 2/28; Piskeiy Teshuvos 296/4
[32] See “The laws and Customs of Motzei Shabbos” Havdala Halacha 3 in Q&A; Kaf Hachaim 296/44; Piskeiy Teshuvos 296 footnote 34
[33] As it is forbidden for him to eat until he says Havdala. [Based on M”B 299/16]
[34] Har Tzevi 1/166
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