The Minhagim of Havdalah and Motzoei Shabbos

What are the reasons for all the various minhagim people have following Havdalah: (1) dipping one's pinky fingers in the spilled wine and touching them to one's eyes, temples, back of neck, pockets, etc.? (2) smelling the extinguished Havdalah candle? (3) lighting candles on Motzei Shabbos using the fire from the Havdalah candle?

The gemara[1] states that one’s eyesight can be diminished by taking very large strides, but it can be restored with the Friday night Kiddush. Tosfos[2] cites from the Teshuvos Hageonim that the Friday night Kiddush wine in Shul is therapeutic when placed in the eyes. He then cites the Ra’avyah that drinking any Friday night kiddush wine does the trick. Rashi[3] assumes that drinking Kiddush wine is what restores one’s eyesight. Interestingly, the Rema[4] writes that should look at the Shabbos candles at the time of Kiddush and the Elya Rabah[5] explains that this too is therapeutic for one’s eyes. The Tur[6] cites the custom to place the wine on one’s eyes but the Prisha[7] comments that putting the wine inside the eyes is prohibited due to איסור רפואה בשבת, and therefore the wine should be placed above the eye.[8] He adds, that because putting wine in the eyes presents halachic challenges on Shabbos, the custom has become to use the Havdalah wine for this sort of therapy. Additionally, the Rema[9] records a custom to spill some wine to extinguish the Havdalah candle [10] and then wash one’s eyes with that wine as a way of endearing the mitzvah – ורוחצים בו עיניו, משום חיבוב המצוה.[11] It is based upon this that some have the custom of placing the Havdalah wine in or on one’s eyes.

Touching the temples and pockets is not found in classic rabbinic sources but it is a somewhat common custom. In fact, it is recorded in Sefer Minhagei Chasam Sofer[12] that the Chasam Sofer would wipe some of the remaining wine on his forehead. The custom of smelling the Havdalah candle as a way of demonstrating חיבוב מצוה is mentioned by R’ Yakov Emden.[13] The Eishel Avraham[14] suggests that the bracha of מיני בשמים includes the scent from the extinguished Havdalah candle.

The Shulchan Aruch[15] codifies the gemara[16] that one should set their table on Motzei Shabbos to escort the Shabbos queen, the Melaveh Malkah meal. The Mishnah Berurah[17] comments that it is customary to light candles as well as a way of escorting the Shabbos. Elsewhere[18] the Mishnah Berura adds that some have the custom to light candles in a dark room because it was in that way Shaul Hamelech merited becoming king. The source of this mysterious comment is a Gemara Yerushalmi[19] cited in the Bach[20] that Shaul’s grandfather is referred to in the Pesukim as נר because he would light candles in the alleyways to allow people to walk to the Beis Medrash at night. The Bach cites this in the laws of Chanukah in the context of using a “holy” fire for mundane purposes. He writes that one may use the Shul’s flame to ignite another candle to allow for others to learn Torah. While not clear why, the Mishna Berura assumes that Motzei Shabbos is an appropriate time to commemorate this. But is it permissible to ignite these candles from the Havdalah candle?

The Shulchan Aruch[21] writes that one may not ignite a mundane candle from the candles illuminating the Shul. The Mishnah Berurah[22] explains that the candles have the sanctity of Shul and thus cannot be used for mundane purposes but can be used for other mitzvos – נר שבת, נר חנוכה, ותלמוד תורה. In the Biur Halacha[23] he adds that one should not use the Havdalah candle to ignite other fires. But after Havdalah has been completed, it is most certainly permissible to use it for mundane purposes. Thus, while there is certainly basis to light candles on Motzei Shabbos, it doesn’t reach the threshold of mitzvah and therefore they may not be ignited from the Havdalah candle. If one wishes to light candles from the Havdalah candle, they should do so after concluding Havdalah.

[1] Brachos 43b.

[2] Pesachim 100b d.h Yidei.

[3] Brachos d.h. Bikidusha.

[4] 271: 10.

[5] 21, see Mishna Berurah 48.

[6] 269.

[7] 3, see Elya Rabbah 271:21.

[8] See Maharsha Brachos 43b.

[9] 296:1.

[10] This is in addition to the custom of overflowing the cup of Havdalah. See Yoma 65a, Meiri d.h. Af, Taz 296:1.

[11] See Tur 299, who cites a somewhat similar custom. See Mordechai, Yoma 723.

[12] Chapter 6, footnote 11.

[13] Siddur Yaavetz.

[14] Butchatch 297.

[15] 300.

[16] Shabbos 119b.

[17] 300:3.

[18] 295:7.

[19] Sheviis 3:7.

[20] 674:2.

[21] 154:14.

[22] 53, 54.

[23] D.h. shedolkin.