14
This is discussed in the Talmud (Shabbat 114) and the Rambam rules (Shabbat 5:21) that no Havdallah is recited after Shabbat when Yom Kippur falls on Sunday.
13
This looks like an English translation of the Yiddish prayer גאט פון אברהם:
גאט פון אברהם און פון יצחק און פון יעקב!
באהיט דיין פאלק ישראל פון אלע בייזן אין דיינעם לויב, אז דער ליבער שבת קודש גייט אוועק.
און די וואך זאל אונדז קומען צו אמונה שלימה, צו אמונת חכמים צו אהבת ודיבוק חברים טובים צו דביקות הבורא ברוך הוא
מאמין צו זיין בשלושה עשר עיקרים שלך ...
11
The source is the last Mishna in the first chapter of Chullin. Rav Ovadiah of Bartenura explains that indeed we only have a Havdala ceremony when moving from a higher holiness to a lower holiness, and the reason we say "Bein Kodesh leKodesh" generically between Shabbat and Yom Tov and not something like "from a higher holiness to a lower holiness" is so as ...
10
You are essentially correct. There is a blessing to be said when you see fire on Saturday night. It is essentially entirely independent of Havdalah. If you're making Havdalah anyway (99% of cases) then the custom is to say that blessing at that time to give it honor (or something like that). But if you don't have fire available that certainly doesn't ...
8
Maharshal (to OC 299:6) rules that Havdala after Yom Tov has no late option and must be said that night. Rabbi Akiva Eiger (ibid.) quotes opinions who rule similarly, but he disagrees and rules that the following daytime is also included (ie. you have 24 hours from the end of Yom Tov). The Mishna Berura (ibid. sk 16) seems to rule this way, as does the ...
7
The short answer is that this is allowed. There are two issues here
Is work forbidden before havdala?
Can you benefit from work done by a Jew after shabbat if he hasn't done havdala?
The answer to the first question is that indeed work is forbidden before havdala (see Mishna Brura 299:10), the Rema says one might be lenient for non full-fledged labor work ...
7
The Shulchan Aruch rules (O.C. 294:1) that in general one need not repeat Shemonah Esrei for forgetting Atah Chonantanu. The exception where one does have to repeat it is if he also ate before making havdalah on wine:
ואם טעה ולא הבדיל משלים תפלתו ואינו חוזר מפני שצריך להבדיל על הכוס ואם טעם קודם שהבדיל על הכוס צריך לחזור ולהבדיל בתפלה
Given that if ...
6
An early source for this is the Pirkei D'Rabbi Eliezer (ch. 20) which states that it is a mitsvah to add some water to the havdala cup and drink it to show love for the mitsvot, and to put some of the remaining water (presumably wine-water) onto the eyes, as the sages said that remnants of a mitsvah prevent punishment (cf. Succah 38a):
רַבִּי אֱלִיעֶזֶר ...
6
According to the Kitzur Shulchan Aruch (21:6), you'd say it in the second prayer, not in the first.
אם שכח ערבית במוצאי שבת מתפלל שחרית שתים ואומר בתפילת התשלומין אתה חוננתנו לפי שמעיקר התקנה צריך להבדיל בתפילה
If one forgot to say Maariv on Motsa'ei Shabbat, he prays two Shemoneh Esreis in Shacharit and says "Atah Chonantanu" in the compensatory ...
6
The basic rule by tashlumin is that for all make-up prayers, the first prayer is the current one and the make-up is said afterwards. If this order is switched, the first prayer is invalid (S.A. O.C. 108:1-2).
108:2
טעה ולא התפלל מנחה מתפלל ערבית שתים הראשונה ערבית והשניה לתשלומין.
108:1
ואם היפך לא יצא ידי תפלה שהיא תשלומין וצריך לחזור ולהתפלל אותה ...
6
Another question on this site asks about whether or not one makes a bracha of marijuana. Most people who I've spoken to have told me that it smells terrible, or at least the smell is not pleasant in and of itself. (This is also the conclusion of
this author
, and one paper for the journal of clinical psychology assumes that it's reasonably close to the ...
6
If you really need to, you can say Maariv and Havdalah (omitting the blessing on the candle) from Plag HaMincha (1.25 hours before sunset) (ShA OC 293:3) just as much as you can say Maariv and Kiddush after that time on Friday. The blessing on the candle can be recited separately after nightfall. All labor remains forbidden until after nightfall (even after ...
6
Good question! Short answer: yes, but probably only freshly-ground beans.
Mishna Brurah 216.16 writes, concerning the blessings on spices anytime you smell them during the week:
כתבו האחרונים המריח בקאוו"י כתושה והיא חמה שריחה נודף ואדם נהנה מאותו ריח צריך לברך ברכת אשר נתן וכו':
The late authorities wrote that one who smells ground coffee, if it is ...
6
The "add" option is certainly not immediately intuitive, since there's a clear duplication of the phrase "you have graced אתה חונן". It seems reasonable to expect that אתה חוננתנו was composed as a replacement for אתה חונן which includes the Havdalah parts. It's quite common in fact to see Piyutim composed as replacements for certain blessings over time ...
5
Rav Eliyashiv psak is quoted in Ashrei Haish Perek 13:10(pg. 135) saying that one does not need to close the electric by the bracha of aish,and this is what he did in his own home.
5
Rokeach at the end of 356 - in this linked edition it is on page 242 line 5 says that if one is travelling he can stretch out his hands to the light of the stars and say Borai Meorai Haeish. He does not say anything regarding Shem U'Malchus.
However the Raviya Brachos clearly says he should say it with Shem U'Malchus.
ואם היה בדרך פושט ידיו לאור הכוכבים ...
5
The Shaarei Teshuva (OC 556) quotes those who require the ill person to recite Havadala "right away after Shabbat", though as Rav Ovadia Yosef (Yechavveh Daat 3:40) explains while citing many sources, this means as soon as they need to eat NOT right away on Saturday night if they can last until later in the day. This is indeed how Rav Yosef rules.
5
The criterion for beverages for havdalah (and kiddush, and the four cups at Pesach) is that they be chamer medina, a "national drink" or something you would serve guests. According to the OU:
In a place where wine is not available, one may make havdalah on beer, mead, or any other beverage that is considered a local drink, excluding water. (source)
See ...
5
You have found an English abridgement of the old Yiddish prayer, Gott fun Avrohom.
גָאט פוּן אַבְרָהָם - G-d of Abraham. It was customary in many European communities for the women to recite the following prayer for a successful week, before Havdalah. Since women generally did not recite the Maariv service, they would follow this prayer with בָּרוּךְ הוּא ...
5
Thanks to Scimonster and ezra identifying this as an abridged form of Gott fun Avrohom, some persistent Googling, and the Library of Congress, I've confirmed that this particular English abridged version comes from the book Levi Yitzhak of Berditchev; portrait of a Hasidic master, by R' Samuel H. Dresner (pp. 108-109).
There, R' Dresner says "both words and ...
5
R. Moshe Stern in Be'er Moshe V:136 writes that that a woman should not deviate from her regular custom when seder night falls on motza'ei shabbat, but instead should say havdalah as part of kiddush.
R. Menashe Klein in Mishneh Halachot VIII:36 writes that maybe it would be better for a woman reciting kiddush to listen to the havdalah-blessing and answer ...
4
The reason being, that there are 2 types of Borei Pri Hagefen.
The first type is the classic one: You want to drink wine and you first have to make a Bracha. This is called ברכת הנהנין - a Bracha before enjoying something.
The second type is the "Shira" type. The Borei Pri Hagefen is the Bracha we use in that case - we then say other Brachot - and then ...
4
The Yalkut Yosef (Shabbat 296:13) holds that women are equally obligated for the mitzvah of havdalah as men are, and can therefore say all of the blessings and drink from the wine to fulfill the mitzvah for themselves. In the footnote for this halacha, R. Yosef adds that this is like the law for kiddush (as hazoriz stressed). Although the Yalkut Yosef does ...
4
Probably to ensure it's not Pagum.
I.e.: If somebody already drank from that wine, it cannot be used for Kiddush or Havdala unless wine or water is added to it, as Paskened in Shulchan Aruch.
סימן קפב - דין כוס ברכת המזון, ושלא יהא פגום
ו: יְכוֹלִין לְתַקֵּן כּוֹס פָּגוּם עַל יְדֵי שֶׁיּוֹסִיפוּ מְעַט יַיִן, וַאֲפִלּוּ עַל יְדֵי שֶׁיּוֹסִיפוּ ...
4
Shulchan Aruch 216,1 writes that one can make a bracha only on pleasant aromas.
There is some question as to whether the smell of marijuana is particularly pleasant (both fresh or burnt) and this may depend on the particular variety. Many describe it as skunk like or reminiscent of body odor and, if so, it cannot be used for besamim.
If the smell is ...
4
Shulchan Aruch Harav (OC 298:4) writes:
וכן אם (ב' נרות של שמן או של שעוה וחלב מקורבים זה לזה עד שאורותיהם מדובקים יחד הרי זו אבוקה שהרי יש כאן ריבוי מאורות ביחד אבל אם אין אורותיהם מדובקים יחד הרי כל נר נחשב בפני עצמו אע"פ שהם מקורבים זה לזה אלא אם כן) קלע ב' נרות של שעוה זה על גבי זה ועשאן נר אחד (שאז) דינם כאבוקה (אף אם אין אורותיהם מדובקים יחד כיון ...
4
As with many questions, we can say that it is a machlokes. The Rambam says that it is from the Torah while Rabbeinu Tam says that it is rabbinic.
Havdalah in Davening
. Is havdalah a biblical or rabbinic obligation?
Opinion of the Rambam. The Rambam (Hilchot Shabbat 29:1) writes that the biblical commandment of “zachor et yom hashabbat l’kadsho”
...
4
The final bracha of havdala must be recited with the cup of wine. The original institution of havdalah was with a cup of wine and therefore the bracha after the wine was invalid without it. However, should it be impossible to get a cup of wine, then one can bediavad rely on the bracha from shmone esrai that was said motzaei Shabbat (ata chonantanu). If one ...
4
Mishnah Berurah 297 Seif kattan 1 says the minhag is always to say borei minei besamim at Havdalah, regardless of what you're using for spices. He writes the reason is to avoid people making a mistake in which bracha to make.
However, he advises to use a spice who's bracha is usually borei minei besamim. He doesn't say multiple spices as you suggested, but ...
4
I found some answers online for this -- I will excerpt:
1.
The issues are essentially the same with regards to Havdala [as with Shabbat candles], and many authorities rule that one may use an electric light in place of a Havdalah candle in a time of need (see She’arim Metzuyanim Be-Halachah 96:6; Az Nidberu 8:2; Rivevos Ephraim 3:599).
In fact, it is ...
Only top voted, non community-wiki answers of a minimum length are eligible