Is drinking water before Havdalah permitted? What about taking a small taste? What should someone do if he is very hungry or thirsty? What is the latest time to begin Seudah Shlishis? What are the prohibitions involved in eating before Havdalah? Can someone who has already eaten Seudah Shlishis eat again at this time? Is continuing a meal at this time permissible? Can one be stringent and stop his meal to make Havdalah? Can someone who takes a break in his meal for Maariv permitted to resume eating afterward? What should a woman do if her husband returns very late and she is hungry or thirsty? These and other questions are explored in this week’s article.
The Mitzva of Shabbos
In this week’s parasha, Moshe Rabbenu repeats the Ten Commandments. In Parshas Yisro, the Torah commands, "Remember the Shabbos day to sanctify it" (Shemos 20:8), while in this week’s parasha, it says, "Guard the Shabbos day to sanctify it, as Hashem your G-d commanded you" (Devarim 5:12). The Gemara (Rosh Hashanah 27a) addresses this difference, explaining that both "zachor" and "shamor" were spoken simultaneously by Hashem at Sinai—a miraculous event where both words were heard as one, something beyond the capacity of human speech and comprehension.
This simultaneous utterance suggests a deeper connection between the two concepts. Over the centuries, many interpretations have been offered to explore the significance of this fusion of "zachor" and "shamor."
One interpretation is provided by the Mechilta (D'Rabbi Yishmael, Yisro - Maseches D’Chodesh, Chapter 7), which explains, "zachor – before, shamor -- after." According to this view, the commandments of zachor and shamor represent a single mitzvah divided into two distinct aspects: remembering the Shabbos at its onset, and guarding it as it concludes. Rabbenu Bachya (Shulchan Shel Arba, Gate 1) cites the Mechilta: Zachor refers to beginning observing Shabbos before sunset, ensuring everything is prepared in advance, while shamor signifies guarding the Shabbos at its conclusion, akin to how one would guard a king or a loved one, reluctant to part from them for as long as possible.
This interpretation also teaches the laws of Kiddush and Havdalah. The Rambam (Sefer HaMitzvos, Positive Commandment 155; Shabbos 29:1) derives from this pasuk that there is a full Torah obligation to remember and sanctify the Shabbos both at its beginning and its end. This sanctification must be verbally declared over wine, emphasizing the holiness and significance of the day. Thus, according to the Rambam both Kiddush and Havdala are Torah commandments.
Are Kiddush and Havdalah Torah Commandments?
Despite the Rambam’s opinion, most poskim maintain that only Kiddush is a Torah obligation, while Havdalah is a rabbinic mitzvah added by the Sages to honor Shabbos at its conclusion.
In general, eating once the time for performing a mitzva has arrived is prohibited. In this week's article, we will explore the question: Is it permitted to eat before Kiddush and Havdalah? The prohibition against eating before Kiddush and Havdalah is stricter than the general prohibition of eating before fulfilling other mitzvos, such as before prayer, reciting the Shema, or reading the Megillah. This stringency stems from the unique honor due to Shabbos, where the first and last taste of the day should be a cup of wine, accompanied by the recitation of Kiddush or Havdalah.
This week, our focus will be on the prohibition of eating before Havdalah. Next week, we will delve into the rules surrounding eating before Kiddush.
The Prohibition
There are several prohibitions regarding eating or drinking before Havdalah, and it is important to distinguish between them:
- The primary prohibition is the obligation to mark the end of Shabbos with Havdalah, recited over a cup of wine. This underscores the significance of the transition from Shabbos to the weekday, emphasizing that the first taste after Shabbos should come from a cup of wine blessed during Havdalah. This prohibition is taken very seriously. The Gemara (Psachim 105a) warns that one who eats or drinks before reciting Havdalah risks punishment of death by Askara—a disease described in the Gemara (Brachos 8a) as one of the most painful ways to die. The disease begins in the intestines and progresses to the throat, ultimately leading to death by choking or respiratory failure. Notably, Rabbi Chaim Kanievsky observed that the symptoms of the coronavirus resemble those of Askara.
The Tosafos (Psachim 105a) explain that the punishment is measure for measure: one who gratifies his throat with food or drink at a prohibited time, suffers in his throat as a consequence.
- The Maharsha (Pesachim 105a) argues that it is unlikely that the punishment for the simple prohibition against eating before Havdalah would be so severe. He suggests that the prohibition is rooted in a risk. Since the time between Shabbos ending and reciting Havdala is when harmful spirits have increased power in the world, the mitzvah of Havdalah and abstaining from eating beforehand, protects us from this danger, preventing these harmful forces from affecting us.
Because of this potential danger, the poskim are particularly strict about this prohibition, more than with other rabbinic prohibitions. This is based on the principle that when a potential danger is present, one must be stringent even in situations where it might otherwise be permissible to be lenient.
The Maggid Meisharim (Vayeshev; cited in Kaf Hachaim, OC 299:5) also writes that harmful spirits exist at this time, so one should hasten to make Havdalah immediately, or recite the piyyutim that protect against the harmful spirits. Eating at this time gives power to these spirits. Based on this understanding, it became customary, particularly in Sephardic communities, to make Havdalah in shul immediately after Maariv, even nowadays when everyone has wine at home.
In the editorial this week we will elaborate slightly on the explanation why this period of time is dangerous and what lesson can be drawn from this.
- Drinking water during twilight of the end of Shabbos is a separate prohibition. This prohibition is mentioned in the Rama (OC 291:2), and explained because at this time, the souls return to Gehinnom, and one who drinks during this time is considered having robbed the souls of the deceased (Tosafos, Pesachim 105a). The Rema writes that the custom is only to refrain from drinking water drawn from a river. Drinking water at home is not prohibited, nor is drinking other beverages that are not water. Additionally, the Rema cites opinions that maintain that this prohibition only applying to a person within the first 12 months of mourning for one of the seven close relatives for which one sits shiva (father, mother, son, daughter, brother, sister, husband, or wife). It is also mentioned (Tosafos ibid.) that one who is not careful about this endangers himself.
The Arizal (Pri Etz Chaim, Shaar HaShabbos, Shaar 24) instructed his disciple, Rabbi Chaim Vital, not to drink anything, including water, at home before Havdalah. He warns that one who drinks at this time risks, G-d forbid, dying of Askara. However, if one is still in the midst of Seudah Shlishis at this time, there is no need for concern. The Achronim are uncertain whether this prohibition refers specifically to drinking before Havdalah or to drinking during twilight.
In the Gemara (Pesachim 105a), Rabbi Huna’s opinion is cited, where he prohibits drinking water before Havdalah. However, the Gemara concludes that it is not necessary to be stringent about drinking water; the prohibition only extends to eating, including light tasting, or drinking other beverages.
Rabbi Yosef Tzamah, in his commentary on Pri Etz Chaim, notes that the Arizal understood the prohibition of drinking water during twilight as referring specifically to drinking before Kiddush and Havdalah. Once these blessings are recited, the prohibition no longer applies. Similarly, the Aruch HaShulchan (OC 299:1) states that, according to the basic law, drinking water before Havdalah is permitted. However, the custom is to refrain from doing so, because, according to the Midrash, it is considered "stealing from the dead," which is dangerous.
The Chida (Pesach Einayim on Pesachim 105a) clarifies that the Gemara means to say that after twilight, before Havdalah, there is no prohibition against drinking water. Only during the twilight period at the conclusion of Shabbos is there indeed a prohibition on drinking water.
- When the time has arrived for performing a time-bound mitzva, eating starting a meal is prohibited. For instance, when it is time for prayer, reciting Shema, reading Megillah, or searching for chametz, one is prohibited from eating a meal with bread until the mitzvah is completed. This rule also applies to the mitzvos of Kiddush and Havdalah. If someone needs to eat before Kiddush or Havdalah due to illness, it is preferable, health permitting, to eat fruits or legumes rather than bread. This is because, before performing the mitzvah, consuming fruits and legumes is allowed, while having a full meal is not. (Shulchan Aruch, OC 232:2; 235:2; 431:2, Mishnah Brura 5; 652:2; 692:4).
Drinking Water
In conclusion:From sunset onward, it is forbidden if one is not already in a meal to eat or drink anything before Havdalah. However, unlike the strict prohibition of eating before Kiddush (when even a sip of water is forbidden), drinking water before Havdalah is permitted (Shulchan Aruch, OC 299:1).
Despite halacha permitting it, some sources advise against drinking water before Havdalah due to potential risks involved. The Aruch HaShulchan (OC 299:1) mentions this stringency. According to Shmiras Shabbos Kehilchaso (Vol. 2, Chap. 59), this stringency only applies to water drawn directly from a river, not to water that was drawn before twilight on Motzaei Shabbos.
Continuing a Meal
One who recited HaMotzi while eating was still permissible is allowed to continue eating even after eating is no longer permissible. Stopping to perform Havdalah at that point is forbidden, because it displays disrespect to the Shabbos, akin to dismissing the king from our home. The obligation to "remember and keep" Shabbos extends to its conclusion, encouraging us to cherish Shabbos until its very end (Mishnah Berura 299:2).
However, one who begins eating when it is already forbidden to eat, must stop immediately to perform Havdalah before resuming his meal (Mishnah Berura 299:3).
Similarly, one who is in the middle of Seudah Shlishis and joins a Minyan for Ma’ariv before reciting Birkas Hamazon, must recite Havdalah after Ma’ariv before resuming his meal (Mishnah Brura 299:4).
Children and Women
Food and drink should not be withheld from a hungry or thirsty child, even if he has already reached the stage of “gil chinuch” – the “age of training” (Shemiras Shabbos Kehilchaso, Chap. 59:10, based on Mishnah Berura 297:1).
A woman who is particularly thirsty or hungry and finds it difficult to await her husband’s return from shul to make Havdalah, should preferably make Havdalah herself rather than eat or drink beforehand. However, if she can wait, doing so is preferrable, because it is better to hear Havdalah from a man.
Eating After Early Ma’ariv
One who prayed Ma’ariv early on Motzaei Shabbos (after Plag HaMincha but before sunset -- a common practice in northern countries during summer), is still forbidden to eat until after Havdalah (Mishnah Berura 299:1). According to Rabbi Yosef Tzemach and the Aruch HaShulchan, once Havdalah is performed, the prohibition on drinking water during twilight no longer applies. However, the Rema maintains that the prohibition of drinking water still applies, especially during Seudah Shlishis, but he maintains that the custom is to confine the prohibition to water drawn directly from a river. Some say it is only for one whose relatives died within the previous 12 months.
After praying an early Ma’ariv, one who is hungry or thirsty may recite Havdalah without the blessings over spices or fire, after which eating or drinking is permitted. Weekday activities that desecrate Shabbos remain prohibited until the actual end of Shabbos. Once Shabbos ends, the blessings over the spices and fire should be recited.
Time to Begin Seudah Shlishis
The Mishnah Berura (299:1) advises that ideally, one should avoid eating after sunset to avoid the uncertainty of whether they are already obligated to make Havdalah. However, if one has not yet eaten Seudah Shlishis and it is still bein hashmoshos, one should begin the meal, to avoid losing out on the mitzvah of Seudah Shlishis. Nonetheless, starting a meal within half an hour before Ma’ariv is forbidden.
Practically, it is advisable to eat Seudah Shlishis before sunset to fulfill the mitzvah according to all opinions and avoid the prohibition of eating before Havdalah. Additionally, eating Seudah Shlishis after sunset risks losing out on the mitzvah of eating three meals on Shabbos.
The Chazon Ish (Dinim V’Hanhagos 11:13) holds that it is forbidden to begin Seudah Shlishis immediately after sunset, even if it is unclear whether or not Shabbos has ended. Shmiras Shabbos Kehilchaso (chap. 56:4) suggests eating at least a kezayis of bread before sunset, or at least washing hands and reciting the blessing over bread before sunset. However, a pious person should avoid washing after sunset.
The Igros Moshe (OC Vol. 4, 69) permits beginning Seudah Shlishis as long as it remains uncertain if Shabbos ended. However, according to some opinions it is certainly night, Seudah Shlishis should not be started. Practically, the Igros Moshe instructs us not to start Seudah Shlishis once 13.5 minutes have passed from sunset.
Different Times for Ending Shabbos
When does Shabbos end? Chazal note that we are uncertain about the exact point of time in which day turns to night. This ambiguous period of time, twilight, in known in halacha as "bein ha-shmashos" – lit: “between the sunsets”.
According to Rabbi Yehuda, bein ha-shmashos begins at sunset and ends at nightfall (when the stars emerge), lasting between 13.5 to 18 minutes. Rabbi Yosi understands that bein ha-shmashos begins when Rabbi Yehuda's nightfall occurs, and lasts only a few seconds. Halacha, especially for Torah-mandated mitzvos, is generally stringent and follows both views.
There is also a dispute regarding the definition of sunset. The Geonim and the Vilna Gaon define sunset as when the sun disappears below the horizon, with nightfall occurring 13.5 to 18 minutes later. Rabbenu Tam and most Rishonim, however, recognize two sunsets: the first when the sun sets below the horizon, and the second when the light vanishes from the sky, about 58 minutes later. Nightfall is then considered to occur 72 minutes after the first sunset.
Different communities end Shabbos based on these varying interpretations:
- Many communities, particularly in Israel, follow the Geonim and the Vilna Gaon, treating sunset as a possible start or end of Shabbos and begin weekday activities after nightfall after Shabbos. However, since three stars do not appear until abt 33-40 after sunset it is forbidden to do work until this time has passed. This is the time that appears in Israeli calendars.
- Some communities, particularly Satmar and Sanz and many other chassidim and non-chassidim including the yeshivos in chutz-lo'oretz, follow Rabbenu Tam’s opinion, extending Shabbos until 72 minutes after sunset.
Practical Halacha
The Mishnah Brura permits beginning Seudah Shlishis up to half an hour before Rabbenu Tam's nightfall, relying on one of the Rishonim’s opinion that permits eating as long as it is uncertain whether it is night or not. Since the prohibition of eating before Havdalah is rabbinic, one may rely on Rabbi Yosi’s opinion that it is still day. Moreover, some authorities, such as the Eshel Avraham and the Aruch Laner, prioritize fulfilling the mitzvah of Seudah Shlishis over the prohibition against eating before Havdalah.
Those who wish to rely on lenient opinions may begin Seudah Shlishis up to half an hour before Rabbenu Tam's nightfall only if they also observe Rabbenu Tam's stringency by refraining from weekday work until his nightfall. However, those who end Shabbos before Rabbenu Tam’s time, cannot begin eating Seudah Shlishis when it is certainly nighttime according to the Geonim and Vilna Gaon.
Likewise, the communities that follow the Geonim and Vilna Gaon and pray Ma’ariv 33-40 minutes after the first sunset, cannot be lenient to begin eating Seudah Shlishis 13.5 minutes after sunset.
After Eating
The Mishna Brura (299:1) writes that one who ate Seudah Shlishis earlier in the day and becomes very hungry or thirsty after sunset is permitted to eat until half an hour before the time for Ma’ariv.
