The custom of dipping the finger in the wine of the Havdalah and passing it over the eyes alludes to Tehillim 19:9, where G-d's commands are described as 'enlightening the eyes.' These usages are not applicable whenever the Havdalah is recited as part of the Kiddush for festivals. The wine is also used to douse the Havdalah candle, to indicate that the candle was lit to comply with the spedific precept of Havdalah. as symbolic of the overflowing blessing expected in the coming week. The Talmud comments, 'A person in whose house wine is not poured like water has not attained the state of blessedness.' (Eruv 65a) It is customary to pour the wine into a cup so that it overflows, to depict Divine blessing.

Yayin: Wine is used as a symbol of joy and celebration. 76).Įach benediction, pronounced with a symbolic act, has specific significance: Between Shabbat and festival the mnemonic device is Ya KNe Ha Z ( Yayin, Kiddush, Ner, Havdalah, and Zeman) and for Yom Kippur to weekday it is Ye Na H ( Yayin, Ner, and Havdalah) (Sefer Hamanhig, par. The mnemonic device Ya BNe H [ Yayin-wine, Besamim-spices, Ner-light, Havdalah-separation/distinction) has been given for remembering the order for Havdalah of Shabbat to weekday (Berachot 52a also Orach Chayim, 296:1). Blessed are You, Hashem, Who separates between holy and secular. 'He who resides in Yisrael, he who teaches his children Torah, and he who recites the Havdalah at the conclusion of the Shabbat will enter the Olam Habah (World to Come)' (Berachot 33a).īaruch atah Hashem Elokeinu Melech ha-olam bore' peri ha-gafenīlessed are You, Hashem, our G-d, King of the universe, Who creates the fruit of the vine.īaruch atah Hashem Elokeinu Melech ha-olam bore' minei vesamimīlessed are You, Hashem, our G-d, King of the universe, Who creates species of fragrance.īaruch atah Hashem Elokeinu Melech ha-olam bore' m'orei ha-eshīlessed are You, Hashem, our G-d, King of the universe, Who creates the illuminations of the fire.īaruch atah Hashem Elokeinu Melech ha-olam ha-mavdil bein kodesh lechol] bein or lechoshech bein Yisrael la-amim bein yom hashevi'i lesheshet yemei ha-ma'aseh Baruch atah Hashem ha-mavdil bein kodesh lecholīlessed are You, Hashem our G-d, King of the universe, Who separates between holy and secular], between light and darkness, between Yisrael and the nations, between the seventh day and the six days of labor. In Talmudic literature, great importance is attached to the Havdalah: future salvation as well as material blessings are promised to those who recite the Havdalah over the wine cup.

The Havdalah, recited over wine, consists of four benedictions: over wine, spices, light, and the distinction between the sacred and the profane, between light and darkness, between Yisrael and the nations, between the seventh day and the six workdays.

Both are attributed to the Men of the Great Assembly, who functioned during and after the Persian period of Jewish history, about 500-300 before the common era.

It acknowledges the distinction between the holy and normative or the sacred and profane in time.Ĭorresponds to the Kiddush, which proclaims the holiness of Shabbat and festivals. Definition: The ritual marking the end of the Shabbat and the beginning of the rest of the week.

Devorah schwartz blessings