Blessings recited

The blessings recited during Havdala:[1]

The Sages required one to smell Besamim[2] and say a blessing over a candle on Motzei Shabbos. They organized these blessings to be said during Havdala after the blessing over wine, prior to the blessing of Hamavdil. Thus after the blessing over wine the blessing over Besamim is recited, which is followed by the blessing over a candle. The acronym for this order is “YBNH”, standing for Yayin [wine]; Besamim [spices]; Neir [candle]; Havdala.[3]

Hinei Keil Yeshuasi:[4] It is customary to recite prior to Havdala the verses of “Hinei Keil Yeshuasi… Layehudim Haysa Ora…Kos Yeshuos Esa”. This is said as a good omen and is not obligatory. [It is customary amongst many Chabad Chassidim that those which are listening to Havdala recite these verses quietly to themselves.[5]]

If one did not hear the blessing of Hagafen: [6] If one walked into the room in middle of Havdala after the blessing of Hagafen was recited he nevertheless fulfills his obligation so long as he heard the blessing of Hamavdil. The same applies if he was in the room but could not physically hear the blessing of Hagafen, nevertheless he fulfills his obligation if he heard the later blessing of Hamavdil. Nevertheless in either of the above cases he may not drink any wine after Havdala before saying a blessing of Hagafen. [In such a case if he did not hear the blessing of Besamim or Meorei Haeish he should say the blessings after Havdala.]

 

Q&A

Savri Maranan:[7]

It was the custom of the Rebbe Rashab to recite Savriy Maranan prior to the blessing of the beverage, even if he was saying Havdala over beer and the like.[8]

 

Are the Pesukim of Hinei Keil Yeshuasi recited on Motzei Yom Tov?

Yes.[9] Although some[10] have the custom to omit it.

 

Are the Pesukim of Hinei Keil Yeshuasi recited on Motzei Tishe Beav which falls on Sunday?

Yes. [11]Although some[12] have the custom to omit it.

 

Are the Pesukim of Hinei Keil Yeshuasi recited when an Avel says Havdala?[13]

No.[14] However when others are saying Havdala for an Avel the versus are recited.

 

If one forgot to say the blessing of Hagafen what is he to do?[15]

If he already drank the wine, see next! If he did not yet drink the wine he is to say the blessing of Hagafen upon remembering. If he remembered after the blessing of Hamavdil he is to say it then. If he remembered prior to the blessing of Hamavdil, he is to say it upon remembering, whether after Meoreiy Haeish or between Besamim and Meoreiy Haeish.

 

If one forgot to say the blessing of Hagafen and only remembered after drinking the wine does he fulfill his obligation?

Yes.[16] However there are Poskim[17] which leave this matter in question.

 

If one said the blessing of Meoreiy Haeish prior to Besamim what is he to do?[18]

One is not to correct himself and say Borei Minei Besamim, rather he is to look at his nails and then say the blessing over Besamim.

 

What is the law if one said Meorei Haeish and then quickly corrected himself and said Minei Besamim[19]?[20]

If one had in mind during the blessing to say Besamim and accidently said Haeish and then quickly said Besamim, he is to repeat the blessing of Haeish. If however he had in mind to say Haeish and indeed said Haeish and then corrected himself to say Besamim, he is to place his hands by the flame, and then repeat the blessing of Besamim.

 

If one talked during Havdala must he hear or say it again?[21]

At the very least one must pay attention to the last blessing of Hamavdil in order to fulfill his obligation. Thus if he spoke to another person during that blessing, even if he physically heard the blessing, he nevertheless must repeat Havdala. [If he only spoke momentarily during the last blessing and hence heard most of it requires further analysis if he must hear Havdala again.[22]]

 

If one accidently drank the wine after saying the blessing of Hagafen, what is he to do?[23]

He is to pour another cup of wine and continue with the blessing of Besamim.[24]  However there are Poskim[25]  that rule that if there is no more wine in front of him he is to pour himself another cup of wine and say Havdala from the beginning, repeating the blessing of Hagafen.[26] If however there is more wine in front of him he is to pour another cup of wine and continue with the blessing of Besamim even according to this opinion.[27]

In the above case if one did not say Ata Chonantanu in Shemoneh Esrei, he must repeat Shemoneh Esrei.[28]

 

If one accidently concluded the blessing of Hamavdil with the words “Bein Kodesh Lekodesh” what is he to do?[29]

If he remembers right away, within “Kdei Dibur”, he is to correct himself and recite “Bein Kodesh Lechol”. 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 Havdala again over wine. Regarding if he should repeat the blessing of the wine, see previous Q&A regarding one who drank the wine prior to saying Havdala.[30]

 

If one accidently concluded the blessing “Bein Kodesh Lechol” on Motzei Shabbos which is Yom Tov 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 Havdala again over wine. Regarding if he should repeat the blessing of the wine, see previous Q&A regarding one who drank the wine prior to saying Havdala.[32]


[1] 296/1

[2] This is not done on every Motzei Shabbos, such as when Motzei Shabbos is a Yom Tov. Therefore by Besamim Admur simply writes Motzei Shabbos, while by the blessing over fire he writes “every Motzei Shabbos”.

[3] The Rashbatz is quoted to say that the order of the blessings follows the order of one’s senses: Taste is the most course of the senses and hence we say the blessing over wine first, then we say the blessing over smell which is a higher sense; then we say the blessing over sight which is a higher sense, and then we say the blessing of Havdala which entails wisdom and is hence the highest of senses. Regarding the four different Havdala mentioned in the blessing of Hamavdil, this corresponds to the four unclean Kelipos which are subdued through this blessing.[Kaf Hachaim 296/3]

[4] 296/3; For a summary of the different customs involved in these verses, see Piskeiy Teshuvos 296/6

Regarding reciting the versus of Hinei Keil Yeshuasi on Motzei Yom Tov: Some Poskim rule it is not to be said. [Mateh Efraim 601/10] Others rule it is to be recited. [Peri Megadim 491 M”Z 1] The Rebbe’s custom is to recite it, and so is the Chabad custom.

[5] Shaareiy Halacha Uminhag 5/35 states that the Rebbe Rashab would say “Hinei Keil Yeshuasi” when he was hearing Havdala from another. This custom is also brought in Lekutei Mahrich in Seder Havdala, Luach Dvar Yom Beyomo, Piskeiy Teshuvos 296/6

Practically this is the Chabad custom as heard from numerous Chabad Chassidim, amongst them Rav Chaim Shalom Deutch who testified this was the custom he witnessed in the Chabad Shul since he was a child. This custom was recently footnoted in the new Siddur of Tehilas Hashem published by Kehos Eretz Yisrael.

[6] 296/18

[7] Shaareiy Halacha Uminhag 5/35

[8] This was done in order to complete the amount of words needed to be said during Havdala,

[9] Peri Megadim 491 M”Z 1; and so is the custom of the Rebbe as was witnessed in public.

[10] Mateh Efrayim 601/10; 624/5

[11] So writes Hiskashrus 940 footnote 82 to be custom of the Rebbe. This dispute seemingly follows the same dispute regarding if these versus are to be recited on Motzei Yom Tov.

Other Opinions: In Luach Kolel Chabad it states one is to say Havdala like the order of the rest of Jewry which is to skip the verses of Hinei Keil Yeshuasiy. So rules Mateh Efrayim 581/181; SSH”K 62/44

[12] Other Opinions: In Luach Kolel Chabad it states one is to say Havdala like the order of the rest of Jewry which is to skip the verses of Hinei Keil Yeshuasiy. So rules Mateh Efrayim 581/181; 601/10; 624/5; SSH”K 62/44

[13] Piskeiy Teshuvos 296/6

[14] Pischeiy Teshuvah 376/2; 391/1

[15] Piskeiy Teshuvos 296 footnote 20

[16] Admur KU”A 272/2

[17] Tehila Ledavid 271/18 based on Chacham Tzevi which requires the blessing of Hagafen to always be said on a Kos Shel Bracha.

[18] Ketzos Hashulchan 96 footnote 1; Kaf Hachaim 296/9; See Piskeiy Teshuvos 296/2 which rules differently then below, that one is to correct himself within Kdei Dibur if he had in mind to say the blessing of Besamim and then said Haeish. He bases himself on M”B 209/6. Vetzaruch Iyun on his source.

[19] Whether he said Borei Minei Besamim, or simply Minei Besamim has the same law. [SSH”K 58 Footnote 107]

[20] M”A 209/5 brought in Ketzos Hashulchan 96/1; M”B 209/6

Other Opinions: Some Poskim [Kaf Hachaim 296/9] rule in such a case he has fulfilled the blessings of both Besamim and fire and is hence now to smell the spices and look at his nails.

Others rule he is to always smell the Besamim, and then say the blessing of Meorei Haeish. [Kneses Hagedola on Tur; Mishpiteiy Tzedek 2/2 brought in M”A 209/5]

[21] See Piskeiy Teshuvos 296 footnote 142

[22] See Michaber 183/6 and Admur 183/10 that if one talked in middle of Birchas Hamazon which he is hearing from another person, then if he talked in middle of the blessing he does not fulfill his obligation. However the M”B 183/26 limits this only to a case that one did not hear the parts of Birchas Hamazon that are obligatory to be said. Thus seemingly the same would apply here to Havdala that if one did not miss any of the main Nusach he has still fulfilled his obligation. [See Piskeiy Teshuvos 271 footnote 105]

[23] See Kaf Hachaim 196/44

[24] This applies whether the bottle of wine is in front of him or not, nevertheless he is not to repeat the blessing of Hagafen, as the wine is the same species. [So rules Admur 206/9; Seder Birchas Hanehnin 9/5; ]               

[25] Poskim brought in Kaf Hachaim 296/44; 271/96; See Piskeiy Teshuvos 296 footnote 34 that rules if one is not accustomed to drink any more wine after Havdala he is to say another blessing.

[26] His reasoning is because by Havdala one does not have in mind to drink any more wine , and hence even the same species is no longer included within the blessing. [ibid; See Piskeiy Teshuvos 206/18; 296 footnote 34]

[27] Kaf Hachaim 271/96 differentiates between if the wine was in front of him or not. However in 296/44 he makes no differentiation.

The reason: No new blessing is to be said on this wine as all food that is in front of a person is included within his first blessing. [206/9; 212/10; Seder Birchas Hanehnin 1/21; 9/5]

[28] Kaf Hachaim 296/44

[29] Rav SZ”A Maor Hashabbos 2/28; Piskeiy Teshuvos 296/4

[30] Piskeiy Teshuvos 296 footnote 34 rules if one is not accustomed to drink any more wine after Havdala he is to say another blessing.

[31] Rav SZ”A Maor Hashabbos 2/28; Piskeiy Teshuvos 296/4

[32] Piskeiy Teshuvos 296 footnote 34 rules if one is not accustomed to drink any more wine after Havdala he is to say another blessing.

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