In Chutz Laaretz this year, the seventh day of Pesach was on Shabbos and the last day of Pesach was on Sunday. When Yomtov falls on Motzai Shabbos, we recite the Kiddush of Yaknhaz, which incorporates the Kiddush for Yomtov and Havdalah for Motzai Shabbos.
In the absence of wine, Kiddush may be recited over bread. Havdalah may not be recited over bread. Even though Yaknhaz includes Havdalah it is primarily considered as Kiddush and may also be recited over bread.
Who gets the wine?
In his work Leket Kemach, Rabbi Moshe Chagiz (1671-1738) writes about a question that arose when he was in Florence. A resident of Eretz Yisroel was spending the last days of Pesach in Florence and would be keeping only one day of Yomtov. For this Ben Eretz Yisroel, the eighth night of Pesach was no longer Yomtov and he was required to make Havdalah. The resident of Chutz Laaretz, who would be celebrating the final day as Yomtov, needed to recite Kiddush.
The problem was that there was only one Reviis of wine available. The question was who should get precedence to use the wine - the Ben Eretz Yisroel for his Havdalah or the Ben Chutz Laaretz for his Kiddush?
Rabbi Moshe Chagiz ruled that since Kiddush can be recited over bread whereas Havdalah cannot, the wine should be given to the Ben Eretz Yisroel and the Ben Chutz Laaretz should make Kiddush on Matzah.
The question appears to have taken place on a Motzai Shabbos. This means that the resident of Chutz Laaretz was going to be reciting the Kiddush of Yaknhaz.
Does a Ben Eretz Yisroel say Havdalah?
But who says that a Ben Eretz Yisroel should make Havdalah at the end of the first day of Yomtov at all?
Even though a visitor from Eretz Yisroel does not celebrate the second day of Yomtov in Chutz Laaretz, they are still forbidden to perform Melacha on that day, even in private. They may not do anything in public that would indicate that they are not observing Yomtov like everyone else.
It is clear from the Leket Kemach quoted above that he is of the opinion that a Ben Eretz Yisroel must recite Havdalah at the conclusion of the first day of Yomtov.
The Yaavetz argues with the Leket Kemach’s ruling. He writes that since the Ben Eretz Yisroel is still forbidden to do Melacha on the second day of Yomtov, he should not make Havdalah, since the Havdalah is only necessary to be able to do Melacha. Further, as a public act, it would be forbidden to make Havdalah. Rather he should wait until the end of the second day of Yomtov and make Havdalah then together with the Ben Chutz Laaretz.
Based on this, the Yaavetz writes that he certainly would not have the right to deprive the Ben Chutz Laaretz of the use of wine for his Kiddush. This is also the opinion of Rav Moshe Feinstein.
They should still recite the Havdalah in their Maariv Amidah. Even though normally one may not eat after Shabbos or Yomtov before reciting Havdalah over wine, the Ben Eretz Yisroel may eat. Since he is not allowed to make Havdalah, it is like the case of one who does not have wine, who may also eat before Havdalah.
However, many Poskim follow the opinion of the Leket Kemach, that a Ben Eretz Yisroel is obligated to make Havdalah at the end of the first day of Yomtov. This must be done in private (Betzina). If it is Motzai Shabbos, they are also required to recite the Bracha over Besamim and also over the candle. They may not light a candle for this purpose and they may not extinguish the candle as they are forbidden to perform Melacha. The Bracha over Besamim and the candle must also be done in private.
Being Yotzai with the Yaknhaz Havdalah
A further question arises. According to the opinions that require the Ben Eretz Yisroel to make Havdalah, if the first day of Yomtov was on Shabbos, can the Ben Eretz Yisroel be Yotzai with the Havdalah recited in Yaknhaz by a Ben Chutz Laaretz?
The question is based on the following considerations; The Ben Eretz Yisroel should be reciting a Havdalah that concludes Hamavdil Bein Kodesh Lechol (who separates between holy and mundane). However, the Yaknhaz Havdalah concludes Hamavdil Bein Kodesh LeKodesh (who separates between holy and holy). The Nusach for the Havdalah Bracha of Yaknhaz is also different to that of the standard Havdalah for Motzai Shabbos and Motzai Yomtov. Additionally, for the Ben Eretz Yisroel, the Bracha of Kiddush in Yaknhaz would be a separation between the Bracha over the wine and the Bracha of Havdalah.
There are Poskim who write that despite these issues, the Ben Eretz Yisroel is still Yotzai with the Havdalah. They argue that the different Nusach and conclusion are not of consequence. However, Shemiras Shabbos Kehilchasa argues and says that one would not be Yotzai because the Nusach of the Bracha is not correct.
The Btzel Hachochma also takes this position. He brings proof from the episode in Florence discussed by the Leket Yosher and Sheilas Yaavetz. In that case, if it was true that the Ben Eretz Yisroel could be Yotzai with the Havdalah in Yaknhaz, there would be no shaalah. The wine would be given to the Ben Chutz Laaretz. From the fact that he rules that the Ben Eretz Yisroel should get the wine to make his own Havdalah, we see that he could not be Yotzai. Even though the Yaavetz argues with the ruling, he would agree with this principle.
Parenthetically, the Btzel Hachochma writes that in the case of the Shaalah, it was inappropriate of the Ben Eretz Yisroel to ask for the cup of wine, as the Havdalah should be performed in private. Instead this became a very public fiasco.
- Leket Hakemach Laws of Shabbos page 34d
- See Sheilas Yaavetz Siman 168, Btzel Hachochma 1:22
- Technically the Kiddush is Yaknah as there is no Shehecheyanu (Z for Zeman) on the last days of Pesach
- Sheilas Yaavetz Siman
- The Acharonim write that it is preferable to hear Havdalah at the end of Yomtov from a Ben Chutz Laaretz than to recite it themselves as some opinions hold that one cannot make up for the Havdalah of Yomtov at a later time (Tahslumin)
- OC 3:72
- Kaf Hachaim 496:36, Chaim Sheal 1:74, Btzel Hachochma 1:22 and Be’er Moshe 7:290. This is also recorded as being the ruling of Rabbi Shlomo Zalman Auerbach, Rav Elyashiv and Rav Wosner.
- Sdeh Chemed Asifas Dinim 5:12 quoting Misgeres Hashulchan
- 62:22
- 1:22
