The Rema (693:1) writes: “We read Megillah, and then make havdolah”. The Mishnah Berurah explains, the longer we can delay making havdolah and the bringing out of Shabbos, the longer we wait. However, what is with the berachah of ‘borei me’orai ha’aish’? When Tisha B’Av falls on motzei Shabbos we recite ‘borei me’orai ha’aish’ before reading Megillas Eicha (see Orach Chaim 556), what is on Purim?
The Beis Yosef (298, end of siman, d.h Kosav B’Kol Bo) cites the Kol – Bo who maintains that when Purim falls on motzei Shabbos, and we read Megillah by the light of a candle the berachah of ‘borei me’orai ha’aish’ should be recited before reading Megillah. The Beis Yosef explains, although it’s clear from the Gemara in Pesochim (54a) that the halachah is like R’ Yehuda that we make havdolah over a cup of wine, that’s only when one doesn’t benefit from light before making havdolah, if however, one benefits from light before making havdolah, then the berachah of ‘borei me’orai ha’aish’ should be recited straight away.
The Beis Yosef (end of 693) cites the Kol-Bo a second time, and brings those who argue, and say that there is no need as one has already exempted himself with the berachah of yoitzer hame’oirois. However, he concludes, it’s logical that one shouldn’t benefit from light without first making a berachah.
The Kneses HaGedolah (693, hago’as Beis Yosef, shita 29) explains the logic of those who argue on the Kol-Bo. They understand that the berachah of ‘borei me’orai ha’aish’ is not like a birchas hanenin, and that one isn’t allowed to benefit from light without making a berachah, as if that was the case one has already made a berachah of yoitzer hame’oirois earlier on in the day. Rather, the reason for the berachah on the candle on motzei Shabbos is that it is a remembrance for what happened with Adam HaRishon, therefore, it’s ok to benefit from the light, and make a berachah at a later stage.
R’ Akiva Eiger (298) cites the Kol-Bo, and seems to go with it, as at the end of his words he cites a Toras Chesed who discusses what one should do if he wants to learn in shul after Ma’ariv on motzei Shabbos, before going home. He writes, certainly, he should avoid benefiting from light before making a berachah on it. If, however, by doing so, he will no longer be able to make it over a cup of wine, then he should wait until he makes havdolah later on over a cup of wine. Therefore, he paskens, if one has people at home waiting for him to make havdolah for them, and he can make a berachah later on in order to be moitzi them, then he should make the berachah of ‘borei me’orai ha’aish’ in shul, and when he goes home he should make it a second time over a cup of wine when being moitzi his family members with havdolah.
However, the Sha’ar HaTziyon (s.k. 3) writes, the minhag is to make ‘borei me’orai ha’aish’ over a cup of wine, and not to worry about benefiting from light before making a berachah. The proof is, we say Veyiten Lecho in shul before making a berachah on the candle. See also, the Mishnah Berurah (599:1) who writes that when Rosh Hashanah falls on motzei Shabbos we daven from a machzor before reciting ‘borei me’orai ha’aish’, as it’s not considered a major benefit from the light as people are quite familiar with the nusach [text]. According to this, Megillah which people are not so fluent with, plus, it must be read from the kesav [written scroll], perhaps there is room to require one to make ‘borei me’orai ha’aish’ before reading.
The Sha’arei Teshuva (693:2) cites the Birkay Yosef who is stringent for the above, however, he then cites the Kneses Hagedolah and other poskim who are lenient. Practically, the minhag is to be lenient. The Kaf HaChaim
