Spreading one’s hands and looking at one’s nails by Havdala – Background, sources, reasons & Halachic details:

1. Background Halachas:

The Mitzvah of Meorei Haeish:[1] The Sages required one to say a blessing of Borei Meoreiy Haeish over a candle on every Motzei Shabbos, if he has a candle available.[2]

How close must one be to the candle?[3] One may only say a blessing over the flame if he is close enough to the flame to be able to benefit from it.[4] It does not suffice to simply be able to see the flame. Benefiting in this context of Halacha is defined as being close enough to be able to use its light to differentiate between two coins of two different countries.[5] [Thus, those listening to Havdalah which are a distance from the flame must be close enough to the flame to be able to benefit from the actual flame if the electricity were to be off. Nevertheless, there is no need to turn off the electricity. In the event one said the blessing without being close enough to benefit from the flame, as explained above, some Poskim[6] rule that he has nevertheless fulfilled his obligation. Nevertheless, if possible, one is to try to hear the blessing again from another person doing Havdalah.]

1. The custom of looking at ones hands, nails, palm:[7]

[After the blessing of Meoreiy Haeish is recited[8]] it is customary to [place ones hands towards the flame] and gaze[9] at ones nails to see if he can benefit from the light and tell the difference between his nail and flesh.[10]

Gazing at the palm:[11] It is also accustomed to gaze at the palm of the hands, as the lines of the palm contain an omen of blessing.

Folding the fingers over the thumb:[12] One is to fold his four fingers over his thumb [hiding the thumb[13]] into the palm of his hand, thus being able to see both his nails and palm simultaneously.[14] One hence sees only the outer side of his fingers where his nails are and not their inner side.[15]

Spreading open the fingers and looking at back of them:[16] Some are accustomed [and so was the Rebbes’s custom[17]] to afterwards spread open the four fingers and look towards the back of the fingers by the nails. [While doing so the thumb still remains hidden under the four fingers.[18] One first looks at the palm of his hands with his fingers covering his thumb and only afterwards opens his hands and turns them over to see the back of his fingers.[19]]

The cup:[20] It is our custom to place the cup down and look at the nails and palms of both hands.

Summary of the order: 1)      Recite the blessing of Meoreiy Haeish over the candle. 2)      Place your hands towards the flame. 3)      Fold your four fingers over your thumb into the palm of your hand. 4)      Gaze at your nails to see if you can benefit from the light and differentiate between your nail and flesh. 5)      Gaze at the palm of your hands, as the lines contain an omen of blessing. 6)      Spread open the four fingers with the thumb still remaining hidden under the four fingers and look towards the back of the fingers by the nails.   On Motzei Shabbos which is Yom Tov: As stated above when reciting the blessing over the candle in Yaknahaz we do not place the candles together, and nor do we place our nails towards them. Rather we simply look at the candles after the blessing and then continue with Yaknahaz. When is one to place his hands near the flame, before or after the blessing of Meoreiy Haeish? Some Poskim[21] rule one is to [proximate his nails to the flame and] look at his nails only after the blessing is recited. Other Poskim[22] however rule one is to look at his nails near the flame before the blessing.[23] Other Poskim[24] rule one is to proximate the hands to the flame before the blessing and then look at them after the blessing. Practically Admur in the Siddur rules like the first opinion. The Rebbe was seen placing his hands towards the flame while reciting the blessing although he only fully positioned them by the flame and looked at them after the blessing was completed. Does one fulfill his obligation if he did not spread his fingers near the flame? So long as he was close enough to the flame to benefit from its light, he fulfills the obligation. Are women to place their hands by the fire and look at their nails by the blessing of Meoreiy Haeish?[25] The custom is that women do not look at their nails upon hearing or saying the blessing of Meoreiy Haeish. Some understand that this is similar to the custom of women not to drink from the wine of Havdalah, and they are hence to be particular not to do so.[26] Nonetheless, they are required to be close enough to the candle to be able to see it and benefit from it at the time that the blessing is said, as is the letter of the law, in order to be Yotzei the blessing.[27]

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[1] Admur 298:1; Michaber 298:1; Beis Hillel in Mishneh Brachos 51a; Rav Yehuda in Shabbos 53b

[2] The reason: This mitzvah was instituted due to that on Motzei Shabbos fire was first created [Admur ibid; Taz 298:1; Tur 298; Rosh Brachos 3], as on Motzei Shabbos Adam Harishon rubbed two stones against each other and created a spark of fire. [Admur ibid and 14 and 624:5; Pesachim 54a] Now although we do not say a blessing over the other creations, nevertheless regarding fire since over Shabbos it was forbidden to light fire, therefore now on Motzei Shabbos it is considered as if it was created anew, and we thus say a blessing over it when it was created. [Admur ibid; 491:1; M”A 298:1; Rashba 1:159] For this reason it is permitted on Motzei Shabbos to use a candle which was first ignited after Shabbos as opposed to before Shabbos, as the entire reason for the blessing is the new creation of the fire. This is opposed to Motzei Yom Kippur which requires a candle that was lit before Shabbos. [Admur 298:14]

[3] Admur 298:6; Michaber 298:4; Rambam Shabbos 29:25; See Michaber 681:1

[4] Admur 298:6; Michaber 298:4; Hasagas Haraavad on  Hamaor Brachos 53b; Mishneh Brachos 51b and Rava 53b according to Rashi

[5] Admur 298:6; Michaber ibid; Rambam ibid; Chizkiyah in Brachos 53b

[6] Kaf Hachaim 298:22 [Vetzaruch Iyun according to Admur which rules one must repeat the blessing when one used a candle lit on Shabbos, perhaps then also here he would require the blessing to be repeated. See also Piskeiy Teshuvos 298 footnote 37 which argues against this ruling of the Kaf Hachaim.]

The reason: His reasoning is because this is not a Mitzvah one has to search for and because the blessing is said over the general creation of fire rather than a specific fire. [Kaf Hachaim ibid]

[7] Admur 298:6; Michaber 298:3; Tur 298; Seder Rav Amram Gaon in name of Pirkei Derebbe Eliezer chapter 20; Hagahos Maimanis on Rambam Shabbos 29:25 in name of Midrash Socher Tov 35b; Teshuvos Hageonim

[8] Siddur: “After the blessing one looks at his nails” See Q&A for more details.

[9] From the word “Lihistakeil” it is implied one is to concentrate on that area and not merely glance at it, and so is also implied from the reasons for why we look at the nails and palm.

[10] The reason: As if he is able to do so he is certainly able to recognize the difference between two coins. [1^st reason in Admur ibid; Tur 298:3; Rosh Brachos 8:3; ] Another reason for looking at the nails is because nails are a omen of blessing as they always grow. [2^nd reason in Admur ibid; Taz 298:2; 2^nd reason in Tur ibid; Maharitz Geios in Shaarei Simcha Hilchos Havdalah in name of Rav Haiy Gaon]

Other reasons: Based on Kabala one is to look at his nails to weaken the power of the evil forces which are strengthened on Motzei Shabbos. [Tolaas Yaakov brought in Taamei Haminhagim 415]

[11] Admur 298:6; Tur 298 in name of Rav Haiy Gaon writes that the Rishonim were accustomed to stare and contemplate on the lines of the palm; Maharitz Geios ibid

[12] Admur 298:6; Siddur Admur; M”A 298:5; Beis Yosef 298; Shibbulei Haleket 130; Shaar Hakavanos 15b; Machazikei Bracha 298:2; Kaf Hachaim 298:19; See Kuntrus Hashulchan 138

Other customs of Arizal: This custom follows the custom of the Arizal as recorded in Shaar Hakavanos. Others however bring different testimony of the custom of the Arizal. The Machazikei Bracha 298:2 concludes one is to follow the testimony of the Shaar Hakavanos, which is the first custom recorded in Admur. [See Kaf Hachaim 298:19]

[13] Siddur Admur [See also Admur 298:6 and 95:4]; Shaar Hakavanos 15b; Kaf Hachaim 298:19; See Kuntrus Hashulchan 138

[14] The reason: According to Halacha, this is done to simply make it easier to see one’s palm and four fingernails at the same time. [Admur ibid; M”A 298:5] However, according to Kabbalah, this is done in order so one does not see his thumb seemingly due to the same reason recorded for why we hide the thumb during prayer. [Admur 95:4; M”A 95:2; Asara Mamaros Mamar Eim Kol Chaiy 1:33 in name of Ramak; Elya Raba 95:5; Beir Heiytiv 95:1 in name of Arizal; M”B 95:6; Kaf Hachaim 98:13] This is based on the teachings of Kaballah, as recorded by the Rameh in name of the Ramak, that the thumb come from Gevura, and during prayer one is meant to hide the severities within the aspects of kindness, and hence incorporate the severities within the kindness and sweeten them. A source for this can be drawn also from Halacha, in which we find that in the Temple it was forbidden for thumbs to be shown during the lottery. [Asara Mamaros ibid “To incorporate Midas Hadin within Midas Harachamim”; Machatzis Hashekel on M”A ibid; Pirush Yad Yehuda on Asara Mamaors that the thumb is Midas Hadin; Mahariy Tzalach on Eitz Chaim p. 40b that the thumb represents severities]

[15] Admur ibid; Rama 298:3; Darkei Moshe 298:2; Zohar 1 and 2; Machatzis Hashekel 298 on M”A 5; Tolaas Yaakov explains based on Kabala why we do not look at the inner side, See Taamei Haminhagim 415

[16] Admur ibid [Omitted from Siddur]; M”A ibid in name of Shaar Hakavanos

Ruling of Admur in Siddur: One is to look at his 4 fingernails which are folded over the thumb, while the thumb is not to be seen.  This is similar to the first custom mentioned above, which do not open their hands afterwards.

[17] Minhagei Melech p. 45 

[18] Machatzis Hashekel 298 on M”A 298:5                                                                                                                                                                                                         

[19] Admur ibid; Taz 298:2; Mahrahm Meratenberg 538; Custom of the

Other Opinions: The custom of the Rebbe Rashab was to first spread the hands and only after to close the fingers over the thumb. This custom is based on the Teshuvos Hageonim. [Shaareiy Halacha Uminhag 5:35; See Piskeiy Teshuvos 298 footnote 25] Some have the custom to first look at the hands with the fingers closed over the thumbs, then they spread the fingers and then they once again close the fingers over the thumb as they did the first time. [See Piskeiy Teshuvos ibid] This was not the Rebbe’s custom.

[20] Custom of Rebbe

Opinion of Admur in Shulchan Aruch: One is to continue holding the cup in his left hand and look only at the nails of his right hand. [Admur 298:6 and 296:16; Rama 298:3]

[21] Admur in Siddur; Shiyureiy Kneses Hagedola 298:3; Kitzur SHU”A 96:9; Igros Moshe 5:9; Ginas Veradim 2:3-25

[22] M”B 296:31; Mamar Mordechaiy 298:2; P”M 296 M”Z 6

[23] As they hold that by all blessings of praise to Hashem one first is to receive the benefit and then say the blessing. [Mamar Mordechaiy 298:2]

[24] Siddur Yaavetz

[25] Ketzos Hashulchan 96 footnote 12; Piskeiy Teshuvos 296:20

[26] The Ketzos Hashulchan ibid suggests the reason for this is because before the sin of the tree of knowledge Adam was clothed in nails, and the sin which was caused by Chava caused him to lose these nails and have them remain only on the fingers, therefore they do not look at them. See Piskeiy Teshuvos ibid footnote 202

[27] Admur 298:21 regarding that the flame must be within view; 298:6 regarding that one may only say a blessing over the flame if he is close enough to the flame to be able to benefit from it and it does not suffice to simply be able to see the flame. Benefiting in this context of Halacha is defined as being close enough to be able to use its light to differentiate between two coins of two different countries.