Machlokes Rishonim As To The Status of Havdolah When Tisha B’Av Falls On Motzei Shabbos
Opinion #1
Tosfos in Pesachim (107a), the Behag (Hilchos Kiddush V’Havdolah) and many other Rishonim learn that havdolah should recited on motzei Ta’anis. The Behag explains: Even though we find in Berachos (27b) that one can daven Ma’ariv of motzei Shabbos on Shabbos, and therefore, when Tisha B’Av falls on motzei Shabbos we should really make havdolah whilst it’s still Shabbos, he says we don’t do this, as if one makes havdolah on Shabbos he accepts upon himself the Ta’anis, and he can no longer drink the wine. Therefore, he rules that we make havdolah after the Ta’anis. Although the Gemara in Pesachim (107a) seems to imply that if one did not make havdolah on motzei Shabbos, he has the entire next day and no more to make up for it, that is only when one is allowed to eat on motzei Shabbos, if, however, it is forbidden to eat then, then one may recite havdolah even on Sunday night.
Opinion #2
The Ramban (Toras Ha’adam, Inyonei Aveilus Yeshonah) and Ritva (Succah 54b) argue on the above and they hold that since on motzei Shabbos which is the time of havdolah there was no obligation, there is no longer any obligation to recite havdolah. Although we find that if one did not make havdolah on Sunday, he could make up for it until Wednesday, that’s because it’s tashlumim [make up payment] for motzei Shabbos, and since on motzei Shabbos there was an obligation to recite havdolah, there is a time period to make up for it. However, if on motzei Shabbos there is no obligation, then there is no tashlumim either.
The Ramban adds: It’s logical that when Tisha B’Av falls on motzei Shabbos, they never enacted that havdolah be recited over a cup of wine. The Gemara in Berachos (33a) says: At the beginning it was fixed as part of davening, when they got wealthier it was fixed over a cup of wine. Since when Tisha B’Av falls on motzei Shabbos: כל ישראל עניים מרודים הם – All of Klal Yisroel are considered lowly poor people, it’s logical that in such a case they never fixed that havdolah be recited over a cup of wine.
Opinion #3
The Sefer HaManhig (Hilchos Tisha B’Av, siman 21) writes that one should recite havdolah on motzei Shabbos and the wine should be given to a young child to drink. When it comes to kiddush on Yom Kippur night we don’t do this as we don’t want the child to get used to having kiddush on Yom Kippur, as he might get confused when he is older and come to make kiddush and drink it, however, that’s because Yom Kippur is every single year, however, Tisha B’Av on motzei Shabbos is quite rare and infrequent, therefore, there is no concern.
The Meiri (Ta’anis 30b) further adds: On Yom Kippur there is a punishment of kores for eating and drinking, therefore, we are very stringent, however, on Tisha B’Av there is no kores, and not even an issur de’O’raisa, therefore, we are less concerned. However, the Meiri and aforementioned Ramban refute this opinion, and they prove that even by rabbinical prohibitions we are worried about the child getting confused in the future.
Opinion #4
The Meiri brings a fourth option, which is to make havdolah whilst it is still Shabbos, like we find in Berachos (27b) that one can daven Ma’ariv of motzei Shabbos whilst it is still Shabbos. (The Shulchan Aruch 293:3 brings this l’halachah, that if one will be in pressing circumstances on motzei Shabbos, he may daven Ma’ariv of motzei Shabbos from plag hamincha and on and immediately recite havdolah. However, the Mishnah Berurah s.k. 9 writes, one shouldn’t do this as it’s wondersome to the public, and we are also concerned that one might start being lenient and come to do melachah as he may think it is no longer Shabbos). Therefore, when Tisha B’Av falls on motzei Shabbos, one should recite havdolah during birchas hamazon of seudas shelishis. However, the Meiri refutes this as havdolah makes it the next day and already starts the dinim of aveilus and we don’t want aveilus on Shabbos. Additionally, one can’t make a berachah over wine (as wine isn’t drunken by the seudah hamafsekes), therefore it is no different to havdolah during tefillah, therefore, he concludes not to make havdolah on Shabbos.
However, the Mateh Yehudah (556:1) asks on this, that surely there is still an eitzah [solution] for Reuven to make havdolah whilst it is still Shabbos, and his friend Shimon can have kavonah not to be yoitza with the havdolah and he can drink the wine, and Shimon drinking the wine is no worse than a child which would be ok if not for אתי למיסרך, the concern that he may continue doing this when he is older. The Mateh Yehudah then says, however, just like we are worried about אתי למיסרך by a child, we are also worried for a gadol. We are worried that a different time, the adult will make havdolah and drink it himself and he will say that I drank last year, why should this year be different? And he won’t remember that the only reason he was able to drink last time was because he wasn’t the one making havdolah.
The Obligation of Reciting Havdolah for One Who Is Sick and Needs to Eat on Tisha B’Av
Practically, the poskim say that if one is sick and needs to eat on Tisha B’Av he should recite havdolah, not like the Ramban and Ritva (see Sha’arei Teshuvah, siman 556 in the name of the Birkay Yosef, and Mishnah Berurah 559:30). R’ Elyashiv in Kovetz Teshuvos (1:57) proves that the obligation to recite havdolah on Tisha B’Av itself for a sick person, is simpler than the obligation on motzei Tisha B’Av.
The Shu”t Shevet HaLevi (9:133) writes: One shouldn’t be lenient to recite havdolah whilst it is still Shabbos, as we only allow havdolah on Shabbos when there is a case of oinus and one won’t be able to perform havdolah, i.e. he won’t have wine or chamar medinah [the drink of the country] after Shabbos. However, in our case this is not a concern, therefore, there is no heter to make early havdolah.
When Should One Recite Havdolah If They Only Need to Eat Tisha B’Av Morning
The Kaf HaChaim (556:9) writes: Even though the ideal time for reciting havdolah is motzei Shabbos, if one only needs to eat in the morning he should wait until then before making havdolah. This is also the ruling of the Shu”t Minchas Yitzchok (8:30) and Shu”t Teshuvas V’Hanagos (5:168, s.k. 9).
What If One Only Needs to Drink on Tisha B’Av?
The Shu”t Shevet HaLevi (8:129) and R’ Elyashiv (cited in Menashim B’Ohel, pg. 151) both rule that if one needs to drink on Tisha B’Av but doesn’t need to eat, they shouldn’t recite havdolah until after Tisha B’Av, as one is allowed to drink water before havdolah as is clear from the Shulchan Aruch (299:1).
What If One Only Needs to Eat Less than the Shiur?
If one eats shiurim on Tisha B’Av to avoid getting into a dangerous situation, but doesn’t need to break the fast entirely, should he recite havdolah? On the one hand, even tasting before havdolah is forbidden (Sha’ar HaTziyon 299:6), on the other hand, if one makes havdolah he will need to drink unnecessarily, especially if he drinks the amount needed to fulfill the mitzvah of havdolah. Tzorich iyun.
If a Sick Person Needs to Make Havdolah, Should They Use Wine or Chamar Medinah [The Drink of the Country]?
The Kaf HaChaim (556:9) rules that if one needs to make havdolah on Tisha B’Av, they should use chamar medinah or wine and give it to a child to drink. This is also the ruling of the Shu”t Minchas Yitzchok (8:30, s.k. 4). The Shu”t Shevet HaLevi (7:77, s.k. 5) rules that if one can make havdolah on beer he must (see Shu”t Yisa Yosef 3:68 who brings that R’ Elyashiv held that beer is considered chamar medinah today, and he was once a sandek on a year when Tisha B’Av was pushed off until Sunday and he made havdolah on beer), if he can’t then he may use wine. He explains (Kovetz MiBeis HaLevi 13, pg. 54) that we can’t consider juices and tea and coffee to be chamar medinah, and certainly not drinks like coke, therefore, one should use grape juice and not wine.
The Shu”t L’Horas Nossan (2:36) writes that since drinking wine on Tisha B’Av is forbidden medina de’Gemara [according to the Gemara] we can’t allow it even for someone who is sick. Therefore, one should use beer, or some other form of chamar medinah. If one doesn’t have, then he should use wine and give it to a child and we aren’t worried about אתי למיסרך , as he doesn’t drink every time Tisha B’Av falls on motzei Shabbos, only when there is a sick person around who doesn’t have any chamar medinah. If one has no chamar medinah, or there is no child to drink the wine, then one may eat without havdolah and rely on the Ramban who holds there is no obligation to recite havdolah when Tisha B’Av falls on motzei Shabbos.
R’ Elayshiv in Kovets Teshuvos (1:57) brings that R’ Chaim Kanievsky said in the name of the Chazon Ish to use wine. The Chazon Ish held that only wine should be used for havdolah, as he held that beer isn’t considered chamar medinah, as people don’t drink it the same way as they drink wine. And although he entertained a possibility that orange juice may be considered chamar medinah, practically he said it shouldn’t be used, and one should use wine.
R' Elyashiv himself writes: Although the Brisker Rov allowed using wine on Tisha B’Av as he held that erev Tisha B’Av is comparable to a mes [dead body] lying in front of you when drinking wine is forbidden, whereas Tisha B’Av itself is like after kevurah when wine is allowed, however, the Ohr Zaruah (Hilchos Tisha B’Av siman 415) says clearly, that Tisha B’Av is also like the mes lying in front of you, therefore, he said one should use מגתו יין – freshly squeezed grapes. See also Orchos Rabbeinu (Vol. 2, pg. 145) who writes that the Steipler was happy for people to use מגתו יין, since medina de’Gemara one may drink it at the seudah hamafsekes, therefore, practically one may use grape juice, however, it’s better to squeeze the grapes fresh and use the freshly squeezed grape juice.
How Much Wine May One Drink If He Makes Havdolah On Tisha BA’v
Should one drink a meloi lugmov [cheek full] which is the minimal amount one needs to drink from a kois shel berachah [a cup of wine used for a mitzvah], or should one drink a revi’is to avoid any doubts regarding the berachah achronah? Some say if one needs to make havdolah on Tisha B’Av, he should drink a reviis (and not more) since he is ill and is allowed to drink the amount needed for a berachah achronah (Tisha B’Av Shechal B’Yom Rishon, Perek 9, he’orah 27, in name of R’ Chaim Kanievsky). However, seemingly it would be better to drink just a meloi lugmov, and then eat a kezayis of cake, and then one may include the wine in the berachah achronah of “Al HaMichya” (Madanay Yom Tov).
If A Woman Needs to Eat on Tisha B’Av Is She Obligated to Recite Havdolah?
The poskim argue about whether a woman who isn’t fasting needs to make havdolah. The Shu”t Shevet HaLevi (7:77, s.k. 4) writes: It would seem that they are obligated. Certainly according to the Shulchan Aruch (296:8) who takes on that women are obligated in havdolah, but even according to the Rema who rules that they shouldn’t recite havdolah themselves but should hear it from a man, nonetheless, it’s clear from the Mishnah Berurah (s.k. 35) that if they don’t have someone who is able to do it for them, then they can make havdolah themselves and drink the wine in order not to miss out on the mitzvah of havdolah.
If Possible, Her Husband Should Make Havdolah for Her
If possible, her husband or father should make havdolah and have her in mind, and she should be the one to drink the wine (Shu”t Mishneh Halachos 7:39). The Shu”t Shevet HaLevi (8:129) writes: That the man making havdolah fulfills his obligation as well with the havdolah he makes for his wife/daughter, and he doesn’t need to repeat havdolah a second time on motzei Tisha B’Av. Although the man isn’t the one drinking it doesn’t matter, as firstly, according to many opinions someone else drinking helps, and even if a kotan drinks it helps, provided he is of the age of chinuch regarding berachos. Furthermore, according to the Mechaber women are obligated in havdolah, and according to the Rema there is at least a doubt, therefore, the woman’s drinking helps (see Teshuvah inside for more, however, the Shalmay Todah, Bein HaMetzorim pg. 56 writes, since there is a machlokes if women are obligated in havdolah, it’s best that she makes havdolah and drinks it herself, see inside). If there is a kotan around, then some say it’s certainly better to give it to the kotan (Shemiras Shabbos, 62:48).
It’s important to add: If the husband is making havdolah, it’s better for the rest of the family to fulfill their obligation now, than it is for them to wait until after Tisha B’Av (see Sha’arei Teshuvah, beginning of 556, in the name of the Birkay Yosef) as it’s better to hear havdolah on motzei Shabbos than to wait until Sunday night.
If there is a need (i.e. a woman can’t perform havdolah herself, or hear it from someone else) the Shevet HaLevi rules (Kovetz MiBeis HaLevi Vol. 13, pg. 53) that a woman can be lenient and eat before havdolah due to a sefek sfeika [double doubt]: Perhaps she isn’t obligated in havdolah altogether even on a regular week, and perhaps we rule like the Ramban that when Tisha B’Av falls on motzei Shabbos there is no mitzvah of havdolah.
If A Woman Makes Havdolah Herself, Should She Drink It or Should She Give It to a Kotan?
Some say it’s better for the kotan to drink it (Shemiras Shabbos, mentioned above) however, R’ Chaim Kanievsky zt”l ruled that the woman she should drink it herself and not give it to a kotan The reason being: Some say women are exempt from havdolah, whereas a kotan is certainly obligated on a rabbinic level, therefore, it could be that he doesn’t fulfill his duty with the woman’s havdolah, and if he answers “amen” to her berachah, it comes out that he interrupted between the berachah of hagofen and the drinking of the wine.
Can A Woman Who is Making Havdolah Have in Mind to Help Other Women Fulfill Their Obligation?
When Tisha B’Av falls on Sunday, and a woman needs to eat and needs to make havdolah, can she be moitzi her friend who wants to hear havdolah now as well, as her husband takes a long time to come home from shul on motzei Tisha B’Av and she wants to be able to eat straight away?
Although the Shulchan Aruch (end of 296) brings a machlokes if women are obligated in havdolah, however, seemingly the practical application of this is only when a woman wants to be moitzi a man, however, seemingly, if a woman wants to be moitzi another woman there would be no question involved, as either they are both obligated, or they are both exempt.
However, R’ Avraham Ganachovsky explains that it’s not so simple, as by time bound mitzvos we find that Ashkenazi women make a berachah, and although they aren’t obligated in the mitzvah, if they want they can perform it, therefore, they can recite a berachah. However, even if we let them recite a berachah, it doesn’t turn them into a “Bar Chiyuva” [one obligated in the mitzvah], therefore, there is no arvus. According to this, if a woman is obligated in havdolah then she can be moitzi a friend, however, if really she is exempt, and the reason she can do it is because women are allowed to recite berachos on time bound mitzvos, since in the end of the day she isn’t obligated in the mitzvah, she can’t be moitzi her friend.
R' Yom Tov Sanger discuss this shailah at length and concludes that a woman can be moitzi another woman.
Does a Kotan Who Eats on Tisha B’Av Need to Make Havdolah?
The Shu”t Maharil Diskin (Kuntros Achron, siman 5, s.k. 72) writes: A kotan should make havdolah himself before eating, and we aren’t worried about שמא יבא למסרך, that he will get confused when he is older and come to make havdolah on Tisha B’Av, as he will realize that havdolah and eating go hand-in-hand, and when he is older and refrains from eating he will realize that he should refrain from making havdolah as well. This is also the ruling of the Shu”t Shevet HaLevi (7:77), and even though when he grows up he will need to fast, however, now he has a mitzvah of chinuch to make havdolah. Moreover, if someone is ill, he is allowed to eat on Tisha B’Av even if he is a gadol, and a kotan needs chinuch in this area, to know what to do in a case when a gadol needs to eat on Tisha B’Av (practically, however, he subsequently retracted from this pesak as we will see below). This was also the ruling of the Shu”t Divrei Yatziv (Orach Chaim 2:243) and R’ Elyashiv (cited in ...)
