If one waits until after Shacharis on Sunday morning to make Havdalah, may they have a cup of coffee before Shacharis?

The gemara [1] discusses one who didn’t recite Havdalah on Motzei Shabbos, citing multiple opinions. One view is that because the beginning of the week is considered “after Shabbos,” one can make Havdalah through Tuesday. The gemara then brings two other opinions, Havdalah can be made only on Sunday, or it can be made the entire week. The Tur [2] cites two of these opinions: Havdalah can be made through Sunday or until Wednesday. Similarly, the Shulchan Aruch [3] cites both of these opinions and the Rema paskens that one can make Havdalah through Tuesday. The Mishnah Berura [4] writes [5] that even if one intentionally neglects Havdalah on Motzei Shabbos, he has through Tuesday to make it up. Additionally, the Mishnah Berurah [6] writes that while one can recite Havdalah for three days, one should perform this mitzvah on Motzei Shabbos for two reasons. Firstly, זריזים מקדימין dictates that one does a mitzvah at the first opportunity. Secondly, because it is prohibited to eat before Havdalah, one shouldn’t delay doing this mitzvah. It is clear then that even though the mitzvah extends, one should not wait until Sunday to recite Havdalah, but rather do the mitzvah immediately.

The gemara [7] is explicit that one may not drink beer or wine before Havdalah, but water is permitted. [8] The Nimukei Yosef, [9] as well as Rabbeinu Yehonasan, [10] explain that beverages that can be used for the mitzvah of Havdalah cannot be consumed prior to performing the mitzvah, and because even beer can be used, as it is considered חחמר מדינא, one cannot drink it before Havdalah. On the other hand, water cannot be used for the mitzvah and thus one can drink water before the mitzvah. [11] It should then emerge that any other drink that is not חמר מדינא should be permitted before Havdalah. However, the Shulchan Aruch [12] writes that water is permitted, implying that everything else is prohibited. [13] If the reason for this prohibition is to protect כבוד שבת and not eat or drink anything that is significant, it is understandable that only water is permitted while all other beverages are forbidden, even if they are not חמר מדינא [14]. It should then emerge that coffee consumption prior to Havdalah would depend on the two reasons for this prohibition and, being that the Shulchan Aruch implies that only water is permissible, it is best not to drink coffee before Havdalah.

The possible distinction between water and coffee is discussed by the Poskim regarding the prohibition of eating before Shacharis. The gemara [15] cites the Pasuk לא תאכלו על הדם to forbid eating before Shacharis. The gemara also cites a pasuk in Melachim [16] to deduce that one who eats before davening demonstrates haughtiness in front of Hashem by caring for his own needs before davening. While the gemara does not mention a particular food or drink, the Tur [17] cites the Ravyah, [18] who believe that it is permissible to drink water because drinking water does not demonstrate arrogance before Hashem and thus it is permissible. The Beis Yosef [19] cites other Rishonim who support this, and he does mention that the Orchos Chaim prohibits drinking water. [20] The Shulchan Aruch [21] allows only water and the Mishnah Berurah [22] writes that the leniency to drink water does not include sugar or milk, and tea or coffee may be drunk to ensure כוונה so long as they do not include sugar or milk. The Mishnah Berurah begrudgingly notes that it has become common practice to drink coffee or tea with sugar and milk, but he does not tolerate the practice. The Aruch Hashulchan [23] writes that it is entirely permissible to add sugar to water as it is merely to enhance the taste and because it is fundamentally water, it is permissible. In applying to our question, it is arguable that if it is the sort of drink that is permissible before davening, it is permitted before Havdalah as well, and if it is forbidden before davening then it should be forbidden before Havdalah as well.

[1] Pesachim 106a,107a

[2] 299

[3] 299:6

[4] 299:15

[5] Based on Rambam Shabbos 29:4,5

[6] 299:16

[7] Pesachim 105a

[8] See Maharam Chalavah d.h. Rabanan

[9] D.h. Aval

[10] D.h. Aval

[11] See Shulchan Aruch 296:2

[12] 299:1

[13] See Shiurim L’Zecher Abba Mori 2:123-134.

[14] See Ateres Tzvi 1 who writes that water is allowed because it doesn’t satiate.

[15] Brachos 10b

[16] 1:14:9

[17] 89

[18] Brachos 30

[19] 89:3

[20] Interestingly, in the text of the Ravyah, he permits not only water but all beverages so long as it is not intoxicating.

[21] 89:3

[22] 89:22

[23] 89:23