Havdalah on Motzei Yom Tov

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Havdala on Motzei Yom Tov:[1]

On Motzei Yom Tov, one is required to recite Havdala over a cup of wine just like on Motzei Shabbos.

Haeish: During Havdala of Motzei Yom Tov, we do not say a blessing over fire.[2]

Besamim: During Havdala of Motzei Yom Tov, we do not say a blessing over Besamim.[3]

Nussach:[4] The Nussach of Havdala on Motzei Yom Tov that falls on a weekday also contains the words “Bein Yom Hashevi Lesheishes Yimei Hamaaseh”[5], even though it is now in middle of the week [and it thus seems irrelevant to mention this statement].[6] [Thus, it follows the same Nussach as any Motzei Shabbos.]

  

 

Q&A

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

Yes.[7] However, some[8] have the custom to omit it.

 

May one who did not say Havdala on Motzei Yom Tov say it the next day?[9]

One who did not say Havdala on Motzei Yom Tov is to say Havdala the next day[10] [until sunset[11]], and is not to eat or drink anything, besides for water, until he does so.[12] If one did not say Havdala the next day [prior to sunset] then he may no longer say Havdala[13], and may thus continue eating and drinking as usual.

 

Is Vayiten Lecha recited on Motzei Yom Tov?

No.

 

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[1] Admur 491:1; 602:2 [Regarding Motzei R”H]

[2] The reason: As the blessing over a flame was only instituted to be said on Motzei Shabbos and Motzei Yom Kippur, in which case fire was prohibited for the entire day and it now returns to be permitted, as explained in 298:1-2. However, on Yom Tov, fire was not prohibited from being used for a need on the Holiday. [Admur ibid]

[3] The reason: One is only required to say a blessing over Besamim on Motzei Shabbos, as the soul is pained by the leave of the extra soul it received on Shabbos and has now exited from it on Motzei Shabbos, and needs to be comforted. However, on Yom Tov, there is no extra soul given at all. [Admur ibid]

Background and analysis:

Admur in 491:1 adds the words “There is no extra soul given at all at all”. This follows the ruling of Tosafus Pesachim 102a; Rashba 3:290; Radbaz 2:620 that there is no extra soul on Yom Tov. However, the Rashbam Pesachim 102b rules there is an extra soul on Yom Tov, and so is the ruling of the Zohar. Vetzaruch Iyun how the above Poskim can go against the Zohar. Perhaps in truth there are many levels of an extra soul, and on Shabbos one receives a higher level than on Yom Tov. However, Tzaruch Iyun from Admur which states “on Yom Tov there is no extra soul at all”. In truth, in the source of Admur from the Magen Avraham and Levush these words “at all” are omitted. Furthermore, in certain prints of the Shulchan Aruch of Admur this entire Halacha is missing. It most probably then is the case that Admur did not write this word and it was written by the copier. [Shaar Hakolel 17:22; Likkutei Sichos 31 Ki Sisa] However, the Rebbe in Likkutei Sichos 31 Ki Sisa footnote 15 explains that based on Nigleh there is no extra soul at all on Yom Tov, and it is only based on Kabala that there is an extra soul, hence Admur wrote in his Shulchan Aruch, which follows the rulings of Nigleh, that there is no extra soul “at all”.

Another reason: Regarding the second reason mentioned by the Bach for smelling Besamim, due to the return of the fire of Gehenom, the Mordechai [Pesachim 105] rules that on Yom Tov Gehenom is not subdued, and thus there is no need for Besamim on Motzei Yom Tov. However, Tosafus [Beitza 33b] rules that Gehenom is subdued on Yom Tov and hence the reason for the omission of Besamim is because there is no extra soul.

[4] Admur 491:2

[5] As explained in 296 [ibid; Vetzaruch Iyun as in 296 no mention of this is made. See also 473:9]

[6] The reason: As one is simply stating the order of Havdalos that are written in the Torah “Bein Kodesh Lechol, Bein Or Lechoshech, Bein Yisrael Leamim etc”. [ibid; See also 599 regarding Vetodieinu for a similar ruling]

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

[8] Mateh Efrayim 601:10; 624:5

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

[10] So rules 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 who allows saying Havdala of Shabbos the next day even if one purposely skipped Havdala 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 one may not say Havdala even the next day, as Safek Brachos Lehakel. [Many Poskim listed in Sdei Chemed ibid and so he rules; Chida in Birkeiy Yosef 491:1; Machazik Bracha 491:1; Chesed Leavraham 491:2; Ben Ish Chaiy Vayeitzei 23]

[11] However, past sunset, he is to no longer say Havdala as it is now a question whether or not the next day has begun, and many Poskim hold that Havdala 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]

[12] 299:8 regarding Havdala after Shabbos, and the same rule applies to Motzei Yom Tov

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

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

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