My family's custom is that, on motzae Shabas, someone making havdala, after drinking from the cup, pours some of the wine into the saucer (which, note, already had wine, because we overflow the cup on pouring it), and extinguishes the flame of the havdala candle in it.

Why extinguish the flame that way specifically, instead of by blowing it out or another means?

(I see that the Taame Haminhagim (416) says "so it will be apparent to everyone that the flame was lit only for the mitzva" of havdala. However, it seems from his footnote there ("therefore, if he made havdala on a household candle not lit for [havdala], then he need not extinguish it") that the reason he's giving is for why we extinguish the flame, and not for why we extinguish it in the wine specifically. While one could say that his reason also implies one should extinguish the flame in the wine, making a symbolic connection between the flame and the havdala, that seems weak to me, and I seek a source for it, or a different answer.)

1 Answer 1


Your question was asked of the Ohr Somayach "Ask the Rabbi" who answers about three things:

  1. Extinguishing the havdalah candle immediately after havdalah

  2. Extinguishing it in wine

  3. Not blowing out candles in general

On 2, he says,

""Wine spilling like water," says the Talmud, "is a sign of blessing." In order to start the week off right, we fill the cup of havdalah so that a little spills out. And not only do we spill wine, but we spill it 'like water.' That is, we use it lavishly -- to put out a flame; something you would never think of doing with wine."

All his sources (not checked by me):

Rama, Orach Chaim 296:1

Shulchan Aruch HaRav 296:5

Kaf Hachaim, Yoreh De'ah chapter 116 halacha 115, that one shouldn't blow out a flame

Responsa Rivevot Ephraim IV 45:35, that one shouldn't blow out a flame

  • 1) What you quote is the reason for why we make the cup overflow with wine, not why we extinguish it with wine. The Shulchan Aruch HaRav says as the OP wrote from the ta'amei haminhagim 2) It seems the source for it is the Levush (both ta'amei minhagim and shulchan aruch harav cite it) +1 for the sources though.
    – robev
    May 23, 2021 at 20:55

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