[On Shabbos night] the Maariv prayer should be said at a later hour,¹ 293: 1. [than on weekdays] and when saying "Vehu rachum" and "Barechu," the chant² 293: 3. [v. Shaarei Teshuvah] should be drawn out in order to add from the mundane to the sacred.³ prayer, it is only customary. However, in regard to melachah, it is obligatory to add a few minutes to the end of Shabbos or Yom Tov; (according to some opinions, two minutes; according to others, five—see She’arim Metzuyanim Bahalachah). In the Maariv Shemoneh Esrei we say "Attah chonantanu."⁴ If you forgot and omitted it, and you remembered before saying Hashem's Name of that berachah, you should say it at the point you remembered and go on to conclude: "vechoneinu etc." But, if you did not remember until after mentioning Hashem's Name, [then,] finish the blessing, "Chonein hadoas," and you need not repeat [the Shemoneh Esrei] for you will recite Havdalah afterwards over wine. But great care should be taken not to do any melachah, nor to taste anything before reciting Havdalah over wine. If you did a melachah or ate something you must repeat the [Maariv] Shemoneh Esrei.⁵ The Biur Halachah (294) partially disagrees with the author and rules that only upon eating must you repeat the Shemoneh Esrei but not upon doing a melachah. One who did not adhere to this halachah and recited Havdalah over wine without having repeated Shemoneh Esrei, no longer needs to repeat the Shemoneh Esrei, according to Peri Megadim. However, the Derech Chaim rules that he must still repeat Shemoneh Esrei. [Biur Halachah 294] (If you do not have wine over which to recite the Havdalah, and you forgot to say "Attah chonantanu," other rules apply in this case.⁶,” you recite “Attah chonantanu” during “Shome’a tefillah.” b) If you remember after “Shome’a tefillah,” you must go back to “Attah chonein” and say “Attah chonantanu” and continue Shemoneh Esrei from there. c) If you remember after completing Shemoneh Esrei, you must repeat the entire Shemoneh Esrei. [Mishnah Berurah 295: 6] Remember, all this applies only if you will not be able to obtain wine before Sunday night.)

footnotes: ¹ Shulchan Aruch ² Rema ³ Regarding the start of the Maariv ⁴ During the fourth blessing of Shemoneh Esrei—“Attah chonein.” ⁵ This time making sure to include “Attah Chonantanu.” ⁶ These rules are as follows: a) If you remember before the blessing “Shome’a tefillah

After completing the Shemoneh Esrei, half-Kaddish is said followed by "vihi no'am," ["may the pleasantness"] which is said because it is a Psalm of blessing⁷ with which Moses blessed Israel when they completed the construction of the Tabernacle. It should be recited while standing.⁸ 295: 1) and preferably for the entire chapter. [Shaarei Teshuva 295] It is customary to repeat the final verse: "Orech yamim etc." ["With long life"]. After that "Ve'atah kadosh" ["and You, Holy One"] and the kedushah-order are said, since it relates to "Vihi no'am," because through the construction of the Tabernacle, the Shechinah dwelled amongst Israel. This is [the interpretation of]: "And You, Holy One, are enthroned upon the praises of Israel."⁹ 295. If Yom Tov occurs during the following week, even if on Friday, "Vihi no'am" and "Ve'atah kadosh" are not said, since included in "Vihi no'am" is [the prayer:] "Umaasei yadeinu koneneihu" ["and the work of our hands—establish it"]. Therefore, it is required that all six weekdays be fit for work. And once "Vihi no'am" is not said then, "Ve'atah kadosh" is also not said, because they relate to one another. After [completing] "Vihi no'am" and "Ve'atah kadosh," whole- Kaddish is said followed by "Veyiten lecha" and "Aleinu." These prayers are said after Maariv on Shabbos night, so that the Bnei Yisroel can prolong the completion of the order [of prayers], in order to delay the return of the wicked to Gehinnom; because it waits for them until the last assembly in Israel completes its order [of prayers].¹⁰] This is based on Zohar, Midrash Tanchumah—Ki Sissa, Pesikta Rabasi.

footnotes: ⁷ Psalms 90: 17, 91. ⁸ During the first verse (Mishnah Berurah ⁹ Taz ¹⁰ Until then, some of the holiness of Shabbos remains. [Gra

Just as it is a mitzvah to sanctify Shabbos upon its arrival over a cup of wine, so, too, it is a mitzvah to sanctify it at its departure over a cup of wine, which is done at Havdalah.¹¹, so, too, is Havdalah. Many Rishonim (Mefaresh, Tosafos Rid, Tosafos Harosh from Rabbeinu Klonimus [Maseches Nazir 4a]) hold this view. However, the Rashba (vol. IV Resp. 108) implies that though the Havdalah blessing is de’oraisa, the cup of wine is derabanan. Still others hold that the entire mitzvah of Havdalah is derabanan. [Rabbeinu Tam, Shibolei Haleket, Magid Mishnah 29: 1] A berachah is also recited over aromatic spices and over a candle. Women, too, are obligated [to recite] Havdalah.¹². [Shulchan Aruch 296: 8] Others maintain that Havdalah is זְמַן גְרָמָא, i.e., a mitzvah that is dependent on a prescribed time period, from which women are exempt. [See Shulchan Aruch ibid. and Mishnah Berurah.] Due to this controversy, it is preferable that, if possible, women hear Havdalah recited by a man. [Rema; Magein Avraham, Eliyahu Rabbah; see also Rabbi Akiva Eiger— Orach Chaim 488: 9] When reciting Havdalah for themselves, women probably should not recite the blessing for fire over the Havdalah candle. [Biur Halachah] They should, therefore, be very attentive to the Havdalah berachah. When wine is unavailable, Havdalah is recited over beer or mead, or any beverage considered a popular drink with the exception of water.¹³ 296: 10—unlike Chayei Adam who permits coffee when nothing else is available.] The use of milk is questionable. [Maharsham in Commentary on Orechos Chaim 296: 5]

footnotes: ¹¹ The author seems to imply that just as Kiddush is a mitzvah de’oraisa ¹² Just as they are obligated in kiddush ¹³ Tea and coffee are commonplace and are like water. [Mishnah Berurah

Once twilight arrives¹⁴ etc., Mishnah Berurah. Taz, however, rules more leniently, relying on the opinion of Ba’al Hama’yor who permits starting the Third Meal before nightfall. See Biur Halachah 299: 1. [Mishnah Berurah 299: 1] it is forbidden to eat or drink anything except water prior to Havdalah.¹⁵ However, if you prolong the Third Meal even into the night, you may [continue to eat and drink] since you began when it was permitted. You may also drink from the cup [of wine] [over which] Birkas Hamazon was said because it, too, is part of the [Third] Meal, provided that you are always accustomed to reciting Birkas Hamazon over a cup of wine. But, if you sometimes recite Birkas Hamazon without a cup [of wine] (because you rely on the poskim [who hold] that Birkas Hamazon does not require wine,)¹⁶ it is forbidden at this time to drink from the Birkas Hamazon wine, prior to Havdalah.¹⁷ 299: 7, Chochmas Shlomo, Eliyahu Rabbah.

footnotes: ¹⁴ Magein Avraham ¹⁵ According to Ari z”l, even water is prohibited. ¹⁶ See Chapter 45. ¹⁷ Magein Avraham

Similarly, you may not do a melachah¹⁸ or d’rabanan. prior to Havdalah.¹⁹. Women who need to put on the lights prior to Havdalah, should first say: "Blessed is He who distinguishes between the sacred and the mundane, between light and darkness, between Israel and the peoples, between the Seventh Day and the six work days, blessed is the One Who distinguishes between the sacred and the mundane." If Yom Tov occurs on Sunday, they should conclude: "The One Who distinguishes between the sacred and the sacred."²⁰. Many Poskim rule that it is sufficient to say בָּרוּ הַמַבְדִיל בֵּין קֹרֶשׁ לְחוֹל [Mishnah Berurah 299: 36]

footnotes: ¹⁸ Regardless whether d’oraisa ¹⁹ If you omitted Attah chonantanu ²⁰ Eliyahu Rabbah

If you prolong the Maariv prayer at the end of Shabbos or prolong your meal into the night, you may ask even a Jew, who has already prayed and said "Attah chonantanu," to do a melachah for you. You may benefit or partake of his melachah, though you will afterwards mention Shabbos during Birkas Hamazon.²¹ 263: 17.

footnotes: ²¹ Rema

When pouring [wine into] the Havdalah fill it to the brim until it overflows slightly, [for this is] a sign of blessing. Lift the cup in your right hand and the aromatic spices in your left, until after you recite "… borei peri hagafen," ["… Creator of the fruit of the vine"]. Then put the cup in your left hand and the spices in your right and recite "… borei minei vesamim," ["… Creator of various kinds of spices"]. Afterwards recite the berachah over the candle. Then again take the cup in your right hand and recite the berachah "hamavdil." After concluding [the berachah], sit down²² Havdalah is recited while standing. However, the Shulchan Aruch (299: 6) requires that you sit when reciting Havdalah for others. Ma’asei Rav relates that the Gra sat for Havdalah. and drink the whole contents of the cup²³. See Mishnah Berurah (296: 6) Mateh Moshe (509) permits distributing some of the wine to your household. by yourself. And the little left in your cup you pour out and with it extinguish the candle. You apply some of it to your eyes to show your esteem for the mitzvah.²⁴ 296: 1. It is customary for women not to drink from the Havdalah cup.²⁵ 296: 4.

footnotes: ²² Agreeing with the Rema’s ²³ Shibolei Haleket ²⁴ Rema ²⁵ Magein Avraham

It is advisable to add some "pizem" [musk] to the besamim because it is agreed that its proper berachah is "… borei minei vesamim."²⁶ as to the proper berachah that is to be recited before smelling them. Some require the berachah—בּוֹרֵא מִינֵי בְשָֹמִים, others—בּוֹרֵא עֲצֵי בְשָֹמִים, still others—בּורֵא עִשְֹבֵי בְשָֹמִים. To avoid complications it is best to use a variety that without doubt requires the בּורֵא מִינֵי בְשָֹמִים blessing. It is preferable to also take a myrtle²⁷ of the “four species” (נְטִילַת לוּלָב). since a mitzvah was done with it once, let a mitzvah be done with it once more.

footnotes: ²⁶ There are doubts concerning many varieties of besamim ²⁷ That was used on Sukkos for the mitzvah

It is preferable that the candle be made of wax,²⁸. and of single candles braided together forming a torch.²⁹ is recited in the plural form—מְאוֹרֵי הָאֵשׁ (the lights of the fire). [Kol Bo] If you do not have [such a candle] you may recite the berachah on two other candles whose flames have been brought together so that they form a torch. It is customary after reciting "… borei me'orei ha'eish," to look at your fingernails,³⁰ 298: 3. To be certain that you are close enough to benefit from the light. [Tur; others are accustomed to look at their nails before the berachah; see Mishnah Berurah] preferably the fingernails of your right hand. It is also customary to look at the palm of your right hand. You should bend the four fingers over the thumb into the palm of your hand and look at your fingernails and at your palm simultaneously, then straighten your fingers and look at the fingernails from the back.³¹ 298: 3.

footnotes: ²⁸ Magein Avraham ²⁹ Because the berachah ³⁰ Shulchan Aruch ³¹ Rema

One who is blind does not recite a berachah over the candle. One who has no sense of smell does not recite a berachah over besamim.³² 297: 5. Nor does he recite these berachos for others. [Taz; Magein Avraham; Vilna Gaon etc. unlike the ruling of the Shulchan Aruch]

footnotes: ³² Shulchan Aruch

If after you recited the berachah on the wine and you are holding the besamim in your hand and intended to recite the berachah over them, you inadvertently said "borei me'orei ha'eish," and immediately³³ realized [your error] and concluded "borei minei vesamim" the berachah is valid for the besamim. You may then recite the berachah on the candle. But, if you intended the berachah for the candle, it is valid for the candle, and recite the berachah on the besamim afterwards.³⁴ 209: 6.

footnotes: ³³ תּוֹ כְּדֵי דִיבּוּר—within the time it takes to greet your teacher by saying, “Shalom Alecha Rabbi.” ³⁴ See Mishnah Berurah

It is a mitzvah to increase the lighting slightly on Shabbos night³⁵ 209: 6. and to recite the zemiros to escort the Shabbos upon her departure. This is a sign of respect similar to a king being escorted upon departing from the city.³⁶ 119b; Tur 300. Eliyahu the Prophet is mentioned and we pray that he come and bring us the tidings of the Redemption. [We wait until Shabbos night] because Eliyahu will not arrive on Friday so as not to disturb Israel in its preparation for Shabbos.³⁷ 295. On Shabbos, too, we do not pray for his coming since there is a possibility that the laws of techum apply above ten tefachim,³⁸ making it impossible for him to come on Shabbos; therefore, as soon as Shabbos is over and it is now possible for him to come, we pray that he come and bring us good [tidings]. The Midrash also states that at the end of every Shabbos, Eliyahu enters the Garden of Eden and sits under the Tree of Life and inscribes the merits of the Israelites who keep the Shabbos. We, therefore, mention him then for good.³⁹ 295.

footnotes: ³⁵ See Mishnah Berurah ³⁶ Rashi, Maseches Shabbos ³⁷ Rema ³⁸ See Chapter 95. ³⁹ Eliyahu Rabbah

If possible, you should fulfill the mitzvah of the melaveh malkah meal with bread and a hot dish.⁴⁰ 300: 1. Kanfei Yonah (II, 3) suggests to have two challos and recite hamotzi over one. Set your table appropriately in honor of the departure of Shabbos. One who cannot eat bread should at least eat some cake or fruit.⁴¹]

footnotes: ⁴⁰ Mishnah Berurah ⁴¹ If you find it impossible to eat at all, tea and coffee suffice. [Siddur Beis Yaakov

[Even] if you already recited Havdalah, you may recite Havdalah for your children that have reached the age of training so that they fulfill their obligation, and certainly for an adult, provided they cannot recite Havdalah for themselves. However, one who is able to do so for himself, must himself recite the Havdalah. When reciting Havdalah for others, upon reciting "borei minei vesamim," you must smell the spices yourself so that your berachah not be in vain, (because the berachah, "borei minei vesamim" at Havdalah was established solely for man's pleasure). Havdalah should not be recited solely for women by someone who has already recited Havdalah (because some hold that women are exempt).⁴²

footnotes: ⁴² See footnote 12.

If you forgot, were unable, or purposefully⁴³ rule that where omitting Havdalah was purposeful, Havdalah cannot be recited after Shabbos night. [Chasam Sofer o.c. 17; Shulchan Aruch Harav 299: 8 etc.] failed to recite Havdalah on Shabbos night, you may do so until the end of Tuesday. However, do not recite the berachah over the besamim or the candle, only the berachah, "borei peri hagafen" and the berachah, "Hamavdil." Once Tuesday has past, Havdalah can no longer be recited, because the first three days of the week are called "the days after Shabbos" and are considered the end of Shabbos, whereas the last three days are called "the days before the coming Shabbos" and have no relationship to the Shabbos past.

footnotes: ⁴³ Some poskim