THOUGHTS ON THE DAILY DAF
brought to you by Kollel Iyun Hadaf of Har Nof
Rosh Kollel: Rav Mordecai Kornfeld
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1) WHAT NOT TO SAY IN THE CONCLUSION OF THE BLESSING OF HAVDALAH
QUESTION: The Gemara mentions different opinions how one should conclude the
blessing of Havdalah: The Tana'im, in a Beraisa, argue whether one should
say "Soder Bereishis" ("the Organizer of Creation") or "Yotzer Bereishis"
("the Maker of the Creation"). Rebbi Yosi b'Rebbi Yehudah says that one
should say "Mekadesh Yisrael" ("the Sanctifier of Israel").
2) THE SEPARATION BETWEEN TWO TYPES OF KEDUSHAH
Rav rules like Rebbi Yosi b'Rebbi Yehudah, that one should say "Mekadesh
Yisrael." Shmuel rules that one should say, "ha'Mavdil Bein Kodesh l'Chol"
(which is our practice). Even though that is not the opinion of any of the
Tana'im in the Beraisa, Shmuel is following the opinion of another Tana, as
the Rashbam (DH u'Shmuel) explains.
The Gemara relates that Abaye "cursed" the person who follows Rav's opinion
and says "Mekadesh Yisrael" in the blessing of Havdalah. What upset Abaye so
much about saying "Mekadesh Yisrael" that he had to curse the one who says
(a) The RASHBAM perhaps alludes to this question when he explains that the
phrase "Mekadesh Yisrael" implies that the *only thing in the world* which
Hashem sanctified was Yisrael. Other things in the world are also sanctified
(such as the Beis ha'Mikdash)! Perhaps that inaccurate implication of
"Mekadesh Yisrael" is what upset Abaye.
(b) RAV ELAZAR MOSHE HA'LEVI HOROWITZ suggests that we know that at one
point in history, the gentiles decided that the seventh day of the week, the
Sabbath, should be Sunday. If a person mentions Kedushah on Motza'ei Shabbos
and says "Mekadesh Yisrael," the heretics would use that as a proof that
they are the true people of Israel and that Sunday is the day that is holy..
Therefore, Abaye did not want that phrase being used in Havdalah on Motza'ei
This hypothesis also explains why he "cursed whoever follows the opinion of
Rav," when the Tana Rebbi Yosi b'Rebbi Yehudah used the same expression in
his Havdalah. In the days of the Rebbi Yosi b'Rebbi Yehudah, the heretics
had not yet disseminated their corrupt ideas, so at the time there was
nothing wrong with ending Havdalah in such a manner.
QUESTION: Rebbi Yehoshua ben Levi ruled that when reciting Havdalah, a
person should mention only those forms of separation that appear in the
However, the Gemara says that when Yom Tov falls on Motza'ei Shabbos, one
says "ha'Mavdil Bein Kodesh l'Kodesh" in the Berachah of Havdalah, to
express that Hashem separated between the Kedushah of Shabbos and the
Kedushah of Yom Tov. Where does the Torah ever mention a separation between
Shabbos and Yom Tov? The Torah does not even make explicit mention of the
separation between the Kedushah of Shabbos and the lack of Kedushah of the
rest of the week (see RASHBAM, DH v'Chosem)!
(a) It seems from the Rishonim that the stipulation that a Havdalah be
mentioned in the Torah only applies to what is mentioned as part of the main
text of Havdalah. The Berachah at the end of Havdalah, though, need not be
limited to what is mentioned explicitly in the Torah.
(b) The ME'IRI, though, offers another answer. He asserts that we *do* find
mention in the Torah of a separation between two types of Kedushah. The
verse says that in the Mishkan, the purpose of the Paroches is to separate
between the Kodesh and the Kodesh Kedoshim (Shemos 26:33). This is the
source that there is a separation between two types of Kedushah, and
therefore it will apply to the separation between the Kedushah of Shabbos
and the Kedushah of Yom Tov as well.