Havdalah Out of Order

Is it problematic if one accidentally makes the brachos of Havdalah out of order? Are all of the brachos that are recited as part of Havdalah necessary?

The Mishna[1] records that the exact order of the brachos of Havdalah is debated by Beis Shamai and Beis Hillel. Interestingly, the Mishnah presents Beis Hillel as holding that the bracha on the flame precedes the bracha said on spices, but the gemara[2] brings the opinion of R’ Yehuda, who inverts the order. The gemara[3] records that the halacha follows R’ Yehuda’s version of Beis Hillel[4]. The Ritva[5] explains each viewpoint: on the one hand, the bracha on the flame should be first because one benefits from the candle first[6] (because it is lit prior to beginning Havdalah). On the other hand, the bracha on the spices should be said first because it is way of honoring Shabbos, i.e., the loss of the נשמה יתירה [7] as opposed to the fire, which is primarily connected to the weekdays. The Shulchan Aruch[8] writes that the proper order for Havdalah is Hagafen, Besamim, Eish, Hamavdil. He adds the mnemonic of יבנה – יין, בשמים, נר, הבדלה [9].

Although this is the proper order, the Mishnh Berurah[10] writes that if one recited the bracha on the candle first, he should benefit from the light and then recite the bracha on the spices. The Shemiras Shabbos K’Hilchaso[11] adds that if one realizes that he is mistakenly saying the bracha on the candle first, he should complete it and not worry about inverting the order. Moreover, even if one mistakenly left out Hagafen, it can be said after the other two brachos. Additionally, if after reciting Hamavdil but prior to drinking the wine one realizes that they forgot the bracha on the fire or spices, they should be inserted at that moment.[12]

While Havdalah should include both fire and spices, and these brachos should be recited on the cup of wine,[13], the gemara[14] is explicit that one need not search for fire and Havdalah can be made without it. The Ra’avad[15] adds that the same is true regarding Besamim.[16] The Shulchan Aruch[17] codifies this that one need not seek fire and spices and Havdalah can be recited without them. Nevertheless, the Chazon Ish[18] argues that while it is true that one need not seek out fire or spices, if they are accessible, one is certainly required to make these brachos as part of Havdalah.

[1] Brachos 51b.

[2] Ibid. 52a.

[3] Pesachim 103a.

[4] See Tosfos d.h. V’Amar.

[5] Berachos 52b d.h. Lo.

[6] The nature of the bracha recited upon the flame is a matter of debate: is it a ברכת הנהנין or a ברכת השבח? The Ritva himself (53a) d.h. U’Biinyan cites the Ramban, who is clear that it is a ברכת השבח and as such it is only said at the conclusion of Shabbos and not said every time one benefits from a fire. However, Sefer Hamichtam Pesachim 106a d.h. Aval assumes that the bracha said on the flame is in fact a ברכת הנהנין. See R’ Akiva Eiger 298 d.h. Mivarech.

[7] See Beitzah 16a, Tosfos Beitzah 33b d.h. Ki.

[8] 296:1.

[9] Kaf Hachaim (3) cites that this order represents the hierarchy of the senses. Beginning with taste, smell, sight and finally intellect, an ascent in that each sense senses something at a greater distance than the one prior.

[10] 209:6.

[11] 60:28.

[12] Shemiras Shabbos 60:32.

[13] Pesachim 54.

[14] Brachos 53b.

[15] Cited in the Rashba (Brachos 53b) d.h. Amar.

[16] See, however, Meiri (Brachos 53b) d.h. Brachos, who disagrees. He writes that while one need not search for a flame, one must procure spices to smell as that is a form of Kavod Shabbos.

[17] 297:1, 298:1.

[18] Shabbos 36:7.