Oh, that's a lesson. You do everything, you don't have the power on, it won't work. Anyway, as we were saying, the shiur tonight is on Kiddush v'Havdalah. So we'll discuss certain points concerning Kiddush, and then we will go on to discuss Havdalah. First, the source of Kiddush where we know it from the Torah. The pasuk says in Aseret HaDibrot, it says, זכור את יום השבת לקדשו, remember the Shabbos to make it holy. There's another pasuk which is the pasuk that is written the second time the Aseret HaDibrot, the Ten Commandments are mentioned in the Torah, which is in Parshat Va'etchanan, when Moshe Rabbeinu repeated the Ten Commandments, he said the word, שמור את יום השבת, which means watch the Shabbos. And, actually the Chazal say that, זכור ושמור בדיבור אחד נאמרו, that the word זכור and the word שמור were really both said when Hashem said the Aseret HaDibrot, He used both. He said it at the same time, which is something that a normal human being cannot do, you can't say two words at the same time, but Hashem said both, זכור and שמור. And what's the meaning of both of these words? When it says שמור את יום השבת לקדשו, you should watch the Shabbos, guard the Shabbos, that refers to things you are not allowed to do. You have to watch yourself from doing. There is a rule that the Gemara says, wherever it says an expression in Torah, השמר, watch yourself, or it says a word, פן, lest you will do this, or it says לא, don't, or אל, these four expressions is a negative commandment. So when it says שמור את יום השבת, it refers to the negative things, things you are not allowed to do on Shabbos, which is basically not to work, as it says, לא תעשה כל מלאכה, do not do any work. But זכור את יום השבת, when it says remember the Shabbos, that means a mitzvat aseh, a positive commandment. So the Gemara says, what does that mean? It means that we have to remember the Shabbos with words. When Shabbos comes in, we have to say certain words which remember, remind us of the Shabbos. That means we have to say a blessing that speaks about Shabbos, and that's what Kiddush is, to say the blessing which is מקדש the Shabbos, which makes the Shabbos holy. There are some even that hold, not an accepted opinion, but nevertheless, some do hold that if a person does not make Kiddush Friday night, not only did he transgress the positive commandment of זכור, but since זכור and שמור go together, as we said they were written and said by Hashem together, so automatically this affects the שמור also, and he transgresses the שמור also. But as the accepted opinion is that if you don't make Kiddush, you just transgress the positive commandment of זכור, that's where we know Kiddush from. This is the pasuk. What is the meaning of Kiddush? What happens when we say Kiddush? So there are two points concerning Kiddush. One point is that Kiddush is that we make the day holy when the day starts. We find similar cases. We find a din concerning חודש, Rosh Chodesh. When the Chachamim at the time when we had the Sanhedrin, and they used to establish the new moon, the new month every month based on the witnesses, etc., etc., the Beis Din would have to say when the month became Rosh Chodesh, when the day became Rosh Chodesh, they would have to say מקודש. They had to be mekadesh it, they had to make it holy, they had to sanctify it. The same thing we find by יובל, the 50th year. In order for the 50th year to be holy, the Beis Din would have to say מקודש מקודש, they would have to say it's holy. The same is concerning Shabbos, there's an obligation on every Jew when Shabbos starts to say that it is holy. So it's similar to the way it is concerning Rosh Chodesh and יובל, but with a difference. Rosh Chodesh and יובל, the obligation of making it holy, or saying that it's holy, is an obligation on the Beis Din, on the courts who are the leaders of the community, but not on every individual. But concerning Shabbos, it's an obligation on every individual to be mekadesh the Shabbos, to make it holy. Then there's another thing in Shabbos, and I'll quote certain expressions that the mefarshim say, that you have to say דברי שבח, words of praise, להזכיר גדולת היום, to mention the greatness of the day, ומעלתו, and its מעלה, its specialty, והבדלתו משאר הימים, and its difference, its separation from other days שלפניו ולאחריו, that come before and come after. That means that it's a a time when we have to praise Hashem for giving us the Shabbos and praising the day. So this is another concept, it's not the same idea as we've had before of being mekadesh the day, but this is speaking divrei shevach, words of praise concerning the day, and that's what the Torah wants us to do. This is the general idea of what Kiddush is. Now, according to this, the way we've been saying till now, there is no need to have wine. There is just a mitzvah to say the berachah which is concerning Shabbos. And actually, that's the accepted opinion that from the Torah, the way the mitzvah is from the pasuk, the mitzvah is just זכרהו בדברים, we have to say the words, we have to say a berachah. The fact that we have to do it over wine, that was added by the Rabbanan, by the chachamim. They said זכרהו על היין, we have to mention it over wine. Since wine is something special, it's a special drink, it makes the berachah that you say more chashuv, more important, so they added that you have to say it over wine. But as far as the Torah is concerned, the way it was before, you just would have to say the berachah. Now, according to that, you are yotzei with this berachah of Kiddush, with the mitzvah of Kiddush, just by שמונה עשרה. When we daven maariv Friday night and we have the תפילת העמידה, the שמונה עשרה, in שמונה עשרה we say a berachah concerning Shabbos. We say אלוקינו ואלוקי אבותינו רצה נא במנוחתנו, and we finish off ברוך אתה השם מקדש השבת, we thank Hashem for Shabbos, so as far as the mitzvah mid'oraita from the Torah, we are yotzei already with the berachah in tefillah. There are some that say that we are not yotzei the mitzvah of Kiddush, even the way it's from the Torah, by שמונה עשרה for one simple reason: because there are a few words that are needed for the Kiddush which are not mentioned in the bracha of Shemoneh Esrei, and those are זכר ליציאת מצרים. We have to mention the connection of Kiddush, of Shabbos, with the fact that the Yidden went out of Mitzrayim, and we say that in Kiddush that we say over the cup, and we say it in Kiddush, but in the Shemoneh Esrei we don't say it. And therefore, there are some people, some poskim hold, that we are not yotzei even from the Torah by saying Shemoneh Esrei. On the other hand, most poskim don't hold that way. They say that as far as the Torah is concerned, there is no specific expression or words that you have to use, and therefore anything that you say which is mekadesh the Shabbos, which makes Shabbos holy, you are yotzei. So we are yotzei the mitzvah of Kiddush mid'oraita, from the Torah, by Shemoneh Esrei. Then when we come home and we make Kiddush under the wine, we are now only fulfilling the mitzvah that the rabbanan said, because they wanted that the words of Kiddush should be said over wine, and that's what we do then. There is even an opinion, and that's the Chasam Sofer holds, that nowadays we are not yotzei with the bracha that we say in Shemoneh Esrei. Why? Because since everybody comes home and makes Kiddush over wine, so it's almost as if when you say Shemoneh Esrei that you have in mind that this should not be your Kiddush. The din is, the law is, at any mitzvah or any bracha, that if you have in mind that that bracha should not be valid, that you should not be yotzei, not fulfill the mitzvah with that bracha, then you don't fulfill. Now, even though we don't necessarily think in our mind, no, we don't want that the bracha in Shemoneh Esrei should be our mitzvah of Kiddush, we want it to happen later, but he says that being that everyone does make Kiddush later, so it's a known thing that you're going to say the kiddush later, so it's as if you think in mind before not to be yotzei, and therefore you are not yotzei. But this is only his opinion, but not everyone agrees to that. What's accepted is again, as I said before, that when we say the bracha in שמונה עשרה, we fulfill the mitzvah of kiddush from the Torah, and later on, when we say the bracha over the wine, we are now doing the mitzvah of the רבנן.

Who is obligated in this mitzvah of kiddush? At first glance, we would think it's only men and not women. Why? Because we have a rule that all מצוות עשה שהזמן גרמא, all positive mitzvot that are connected to time, the women are exempt. That's why women don't have to listen to shofar. They do, it's a nice thing, a minhag, but there's no halacha. They don't have to eat in the sukkah. They don't have to bentsch the etrog and the lulav, because these are mitzvot that are connected to time. So it would seem that since this is also a mitzvah that we do only once a week, connected to the time of Shabbos, they should be exempt. Similar to the mitzvah of tzitzit. Why aren't women obligated to wear tzitzit? Because it's only during the day, not at night, so it's connected to time. Why don't they have to wear tefillin? Because tefillin you don't wear on Shabbos, so it's only not all times. So we would assume that the mitzvah of kiddush is also only for men, not for women. But mitzvah of kiddush is one of the exceptions to the rule. They are obligated to listen to kiddush from the Torah, and then over wine from the רבנן, exactly like men. And the reason is, because as we said before, we learn out this mitzvah of kiddush from the word זכור, where it says, remember the Shabbos. We said that really זכור came together with שמור. שמור, which is the negative part of Shabbos, which is not to do things we're not allowed to do on Shabbos. Being that the two go together, we learn out and say that all those people who are obligated to keep the שמור, are obligated to keep the זכור. Now, women are obligated to keep all negative commandments. It's only the positive commandments that they are exempt if it's connected to time. But negative commandments, they're obligated in every single one. So they are obligated to keep the שמור, and since זכור and שמור come together, so they are automatically obligated in זכור also, which is the mitzvah of Kiddush. And therefore, women are obligated to keep the mitzvah of Kiddush like men. Children, obviously, are also obligated because they are obligated to keep all the mitzvot from the point of chinuch. Since the Chachamim said that they have to have the need to have the mitzvah of chinuch, which they have to keep all the mitzvot for their education's sake, so they have to keep the mitzvah of this also. And therefore, קטנים, children, boys or girls under Bar or Bas Mitzvah, are also obligated for the mitzvah of chinuch, like they are obligated to do all the other mitzvot. There would be only one interesting thing. There could be a difference concerning a child over an adult, as I'll explain. When is the time when a person makes Kiddush? Well, you have to make Kiddush Friday night. And later we learn out also for Yom Tov at night, but now we're talking about Shabbos, Friday night. At what point? When Shabbos starts. You can't make Kiddush for Shabbos before Shabbos starts. Nevertheless, there is an idea that you're allowed to add to Shabbos, which you call תוספת שבת. You're allowed to start Shabbos earlier, you're allowed to start Shabbos before the zman, before the time. If a person accepts upon himself Shabbos before, then it starts. And since Shabbos starts before, you're allowed to make Kiddush at the time when it's תוספת שבת, even though it's not night yet, and it could be very light, and sometimes people do that during the summer. They daven Maariv early and they make Kiddush when it's still light outside. But they're allowed to do that. Why? Because since it's already Shabbos for them. Now what would be if a child becomes Bar Mitzvah Friday night? Shabbos is the day of his Bar Mitzvah. So if he's going to make Kiddush that night earlier than dark, he'd make Kiddush before he was obligated. And then when it'll get night, he becomes Bar Mitzvah, now he's obligated. Before, he was only obligated for chinuch, now he becomes obligated for the mitzvah. So if the kiddush he did before, according to many opinions, would not be good for the time later. So he would have to wait, in that case, till at night. If he makes kiddush earlier, there would be a problem. Not everyone agrees to it, but there would be a problem according to some opinions. So, but so therefore it's better if he makes kiddush at the right time. Another thing, when you make kiddush, you don't have to make yourself. It's better, definitely, if you make yourself because in everything we say מצוה בו יותר מבשלוחו. Anything that you could do yourself, instead of sending an agent, a messenger, you should do it yourself. So here, too. And you have to answer amen when you hear the bracha of kiddush in order to be yotzei. The truth is, even if you don't answer, you're also yotzei, but the best is to answer amen. But you have to remember not to answer ברוך הוא וברוך שמו. Because if you say ברוך הוא וברוך שמו in middle of a bracha, it's as if you're interrupting in middle of the bracha, and there is a question that maybe you are not yotzei. There is a question that is asked, an interesting question. Since we said that when you daven, you fulfill the mitzvah of kiddush from the Torah. When you come home and you make kiddush over the cup, you're only doing the מצוה מדרבנן, because from the Torah, you already said the bracha in words, now you have to do it over wine. When you come home and you make kiddush for your family, if the people of the family did did not daven Maariv, if the wife, let's say, did not did not daven Maariv, she has not fulfilled yet the mitzvah of קידוש מדאורייתא. She is obligated still from the Torah to make kiddush, while he has fulfilled his obligation of the Torah, he just has to do it from דרבנן. We know that a person who is obligated only מדרבנן cannot be motzi somebody else of a mitzvah if that person has a stronger obligation. So how can a husband be motzi his wife with kiddush if she didn't daven Maariv? His obligation is only an obligation מדרבנן, and her obligation is an obligation of the Torah. And concerning her obligation, he's considered what we call אינו מחוייב בדבר, he is not obligated in that same form of obligation, because he did it already. Therefore, it's a custom that women should daven Maariv Friday night more than any other time. And we see that, women daven, whether women daven every day, hardly do you see that a woman who daven Maariv normally, but Friday night, the custom, lechatchilah the women should daven Maariv. Now, it doesn't mean that if the woman did not daven Maariv, that על פי דין she's not yotzei. It's a shaylah, it's a question. The reason she's yotzei is, some say, even so, people go so far, that when you come home and she says \"Gut Shabbos\", so she is saying, accepting Shabbos in the words, that's already yotzei the mitzvah of Kiddush from the Torah. But definitely better is if she does daven, and then her obligation was met, the obligation of the Torah. Now she's only obligated מדרבנן, and they're even, and therefore he could be motzi her. Now let's get to some customs or dinim of Kiddush. One thing is, there are different customs whether you say Kiddush standing or sitting. Now, some people say ויכולו, which is the first part, not the berachah, that's the פסוקים that we say before the berachah, they say that standing, and then the Kiddush is said sitting. By us, the minhag is that we say the whole Kiddush standing. Now we also have to know when it comes to Kiddush, you have to have a full cup. You have to fill up your cup. The cup has to be held in the right hand. A lefty holds it in his left hand, because that's really his right. Now, there is a whole order of how we hold the cup, at least according to Minhag Chabad. There's a special way. Minhag Chabad is that we pick up the cup with our right hand, take it over to our left hand, then take it back with our left hand to the right hand, we hold our hand out with the fingers up, and we put it down. And that's how we hold the Kiddush cup like this throughout the whole Kiddush. That's the Minhag Chabad, and that fits על פי קבלה how you should do it. After you make Kiddush, the person that makes Kiddush has to drink from the cup, and he has to drink, it's called מלא לוגמיו, you have to drink a mouthful, which is about a majority of a revi'it. A revi'it is let's say about 4 ounces, has to be more, over 2 ounces. All the other people don't really have to drink. You're yotzei Kiddush even if you don't drink. But nevertheless, it's definitely better that if everyone takes a sip from the Kiddush. Now there's another halachah, that you have to make קידוש במקום סעודה. That means that you have to make Kiddush in the place where you're going to eat. A person, they're going to make Kiddush here, and then he's going to go someplace else to eat, you're not yotzei with the Kiddush. You have to make in the place where you're going to eat. Now, it doesn't mean you're going to have to eat the whole meal there, you could eat cake there, but it has to be in the place you're going to eat. Now, you could be meikil if a person's going to be in one house, and you make kiddush in one room, and you plan to walk into the other room where you have the mezonos, that's okay. But if you eat, make kiddush here, and then there's another house where you're going to go and eat, whether it be the meal or the cake, you are not yotzei the kiddush. You have to eat the קידוש במקום סעודה. And these dinim apply not only to kiddush Friday night, but kiddush Shabbos morning. Shabbos morning there is also a kiddush, a different type of kiddush. We don't have to say the big bracha over again. You just have to make hagafen. But that has to be said. And just like Friday night we're not allowed to eat before we make kiddush, we can't eat Shabbos morning before we make kiddush. And the din that you have to eat במקום סעודה, that you make קידוש במקום סעודה, that you have to make kiddush in the place where you eat, applies Friday night and Shabbos morning. It's the same din. So many dinim or most dinim, they're the same. There is one difference, and not one, but one of the differences is, it says that if you don't have wine, you can make kiddush on חמר מדינה, on other liquids which are the drink of the country. Like let's say, kiddush and havdalah, everything you can, all other things you could do it. Which is, if you don't have wine you can make on, on beer, mashkeh. Friday night you can't do that. Friday night you cannot make kiddush on חמר מדינה. You could make kiddush if a person doesn't have wine, you could make kiddush on bread, on the, on the challah, on the לחם משנה. Shabbos afternoon most say that you can't make on לחם משנה, you have to make it on liquid. Or on wine, or on חמר מדינה. But Friday night, a person doesn't have wine, or even if a person doesn't like wine, al pi din he's allowed to make kiddush on the פת, on the bread, because when the chachamim said that you have to make kiddush on wine, they took the mitzvah of the Torah that says that you have to make kiddush, and they said you have to do it on wine, they only said if you like wine or if you have wine, but if you don't have wine, or even if you have you don't like, the chachamim never said it. That's why you don't really have to do it. Now, the way we make kiddush we all know is that first we say Vayechulu, which are a few pesukim of Chumash, and then we say the bracha. We say סברי מרנן, we say הגפן, and then we say the bracha of kiddush, to the bracha of making Shabbos holy. We say Vayechulu three times Friday night. We say Vayechulu in the Shemoneh Esrei, the Amida. Then we say Vayechulu, when you daven with a minyan, or even without a minyan, right after the Shemoneh Esrei, everyone says together Vayechulu, and then you come home by kiddush and you say Vayechulu again. Now Vayechulu is basically a testimony that Hashem created the world in six days, because that's what it says there, Hashem created in six days and He rested on the seventh day. It says in sefarim that three times Vayechulu is connected to the three times אשר that it says in Vayechulu, and we find three times the word אשר by פרה אדומה. The red heifer, the cow that is the red cow that is used to sprinkle on a person who is tamei and makes him tahor. And it says in Chumash, Rashi, that when they brought the פרה אדומה it was a form of forgiveness for the חטא העגל, for the sin of the golden calf. So, it says making kiddush Friday night has the same quality like the פרה אדומה. And that's why we have three times אשר and we have three times Vayechulu, which shows the greatness of making kiddush. We find in the Gemara it says that someone asked, I think it was one of the תנאים, במה הארכת ימים? What made you live long? What special thing did you do to live long? So, he said, \"I was very careful with kiddush.\" Which means that he did kiddush properly and he did it on time and he did it in the right way, he had the proper kavanos. So, this all shows how important kiddush is.

Now in Chassidus we learn what is the idea of making קידוש על פי חסידות, according to more the Kabbalistic terms. And in Chassidus brought the פסוק where it says, וקראת לשבת עונג, you should call for Shabbos pleasure. Simple pshat is that on Shabbos you have to have pleasure. And it says how do you have pleasure on Shabbos? Shabbos means farbrengen, you have pleasure by eating good food, there's fish and meat, and drinking good wine. That's how you have pleasure, which is true. Other things which you have pleasure, it says שינה בשבת תענוג, to sleep on Shabbos, taking a nap is having pleasure. But Chassidus says what it means here is more than that. There is a very, very high Kabbalistic, spiritual level which is called תענוג העליון, the pleasure of above. If you learn, when you learn Chassidus, you know that you have the four worlds, אצילות, בריאה, יצירה, עשיה, and then you have in Atzilut itself you have the highest level of Atzilut, you have keter of Atzilut. In keter, the highest level of keter of Atzilut is called עתיק, which is a level called תענוג העליון, the high pleasure. וקראת לשבת עונג means you have to call, the word וקראת means you will call for Shabbos pleasure, calling that could mean calling something by its name, calling could mean when you call somebody over, you're bringing him to you, or using the term you're mamshich him. So, the פסוק actually says וקראת לשבת עונג, you have to call down, you have to bring down on Shabbos that oneg, that high level called עונג העליון, תענוג העליון, the pleasure of above. How does a person call down that pleasure of above? So, it says that by doing the specific mitzvot connected to Shabbos, we are mamshich, we bring down that great level called oneg. That's the וקראת לשבת עונג, we bring down that high level, bringing down oneg. Now, there are on Shabbos we find the concept of שביתה, which is resting. That doesn't say you have to bring, call the resting. Everyone is able to reach that level, has that level of שביתה, of menuchah, of resting. But the level of oneg, that's a level that's being called down, that's brought down by every mitzvah that we do on Shabbos. And in order to do it, we have to say the words of Kiddush. When we say the words, since we are in the category of medaber, we are the speakers, you know the world is divided into four categories: דומם, צומח, חי, מדבר, unmovable objects, the plant life, the animal life, and the human being. The human being is referred to as the medaber, the one that could talk, even though we know that the main maalah of a person is basically the brains, the intellect, not the speech, but nevertheless we see that the main part of the person is the medaber, because speaking, the ability of speaking includes the intellect, because you can't speak if you don't have the intellect. So, the main part of a person is speech. We have to use the most important aspect of us as a human being in order to bring down, to be mamshich this high level of taanug. Which is similar to, I think I explained once why there's a mitzvah to daven by saying the words, why can't you think the words in your mind, why do you have to say it? Hashem could hear, just like Hashem hears your words when you daven quietly, שמונה עשרה, השם could hear and knows what you think in your mind, why why can't you think the words in your mind, why do you have to say it? So, there's many reasons. One of the reasons is because Hashem wants you to express your emunah, because when we daven to Hashem, we express our emunah, it should be expressed with the essence of our being. And the essence of our being is expressed in speech, because that's the essence of the person. And the same thing here. Chassidus says how are you וקראת לשבת עונג, how do you bring down that עונג העליון, that high level? It's through speaking, bringing it down by saying the words in your mouth with the words. And we say it over wine. Why did the chachamim say say it over wine? Because we know that נכנס יין יצא סוד. When wine comes in, the secret goes out. Actually, the word yayin in Hebrew is the same gematria, the same numerical value as the word sod, which is secret. Sod is סמך, וו, דלת, סמך is 60, וו is 6, and דלת is 4, that's 70. And יין, יוד, יוד, נון, יוד is 10, and יוד is 10, and נון is 50, so it's 70. So yayin, wine, has a special connection to bringing down secrets in the person that brings out a secret. Actually, the whole way the wine is made is that first it was hidden, and then it's revealed. Wine is revealing the secret, the hidden things. So wine is one of the things that we use whenever we want to reveal the special secretive secretive levels that we have in higher levels, in shamayim. So we use wine. So that's why Kiddush is made on wine, and that's how we are mamshich to us and to the world on Shabbos this great level called תענוג העליון. And there's another thing in wine. Wine, we know, makes a person happy. Yayin, there's a pasuk, we don't bring things from facts of this world, we don't know if that's true, we bring proof from the Torah. The Torah, there's a pasuk that says יין ישמח אלקים ואנשים. Wine makes Hashem happy, makes a person happy, so wine has a quality of making a person happy. It says, and this is going to be a little bit kabbalistic, which level of the sefirot is connected to happiness? So it says the sefirah of Binah, we have Chochmah, Binah, Daas. How do we know? Because it says Chochmah and Binah, Chochmah is compared to the father, and I'm not going to explain it now why, that's a different subject, Binah is connected to the mother. And there's a pasuk that says אם הבנים שמחה, the mother of the children is the one that's happy. So Binah is connected to simchah. And there is an explanation, just in short, because as we know what Binah is, Chochmah is when you start thinking and you get just the point of the idea, but you don't really understand it. Binah is when you develop it. That's when a person gets his real simchah. When a person knows something and you develop it and you understand it, it's the greatest simchah. People think they have simchah from making some money, that's true, but nothing comes to simchah of really enjoying and really understanding something. And it says Binah, which is connected to simchah, has a great connection to pleasure, because when we really have simchah, you really enjoy, you have pleasure. So when we want to bring down that level called תענוג העליון, that pleasure of above, it is done through the wine when we make kiddush. When is the main time of kiddush? Friday night, because that's the beginning, that's when we have to bring it down. See, Shabbos morning when we make kiddush, it's already a smaller kiddush, because basically we already brought down that high level into this world, now we just have to continue it. By שלש סעודות, the third meal, which you would imagine you should make kiddush again, the first meal needs kiddush and the second meal needs kiddush, some even hold that the third meal also needs kiddush, but we see we don't. The reason is because that's already later when this whole level of תענוג was already in the world. So in the beginning it's made a lot, then not so much, and then you don't need it anymore because it's there already. And this is the idea of what kiddush is, the general approach to kiddush. There are a lot of details concerning kiddush, that kiddush has 70 words, ויכלו has 35, and the קידוש itself has 35. And the Zohar says there is a concept of 70, 70 עטרין that Shabbos comes down, 70 crowns, so that's why you have 70 words. There's also a concept of 35, twice 35. 35 is, it says in the Zohar also 32 we find ל״ב נתיבות חכמה, so there are 32 roots, paths of wisdom, together with the three levels of חקלא תפוחין, I mean, I'm just quoting different terms. So three and 32 makes 35, so we have to have the 35 levels which come down on Shabbos. When do they come down? When we make kiddush. That's why ויכלו has 35, and then we have twice 35, all kinds of things that we do. But this is all concerning kiddush. But this is in the beginning of Shabbos. Then we have the end of Shabbos. At the end of Shabbos we have havdalah. Again, we take a cup of wine and we make havdalah.

Now, most poskim hold, most codifiers hold, that havdalah is not a mitzvah of the Torah. That is to begin with a mitzvah of the Rabbanan. In the Torah we don't find that you have to make havdalah. Kiddush we do, it says זכור את יום השבת לקדשו, remember the Shabbos, so we have to make kiddush, remember with words, but when Shabbos is over, to make havdalah the Rabbanan said that we should make havdalah. But not everyone agrees to that. The Rambam, the Rambam holds, now I'll quote the Rambam, the Rambam writes in Hilchot Shabbos like this, מצות עשה מן ה... clear, you have to follow the words. It's a positive commandment of the תורה לקדש את יום השבת בדברים, to make שבת holy with words, שנאמר, and he quotes this פסוק, as it says, זכור את יום השבת לקדשו, remember שבת to make it holy. And the Rambam continues, כלומר, which means, זכרהו, remember it, זכירת שבח וקידוש, remembering, a remembrance of praise and holiness, וצריך לזכרהו, you have to remember it, בכניסתו וביציאתו. You have to remember it when it comes in and when it goes out. בכניסתו בקידוש, when it comes in you remember it with קידוש, וביציאתו, when it goes out, בהבדלה, הבדלה. So the Rambam makes it very clear that havdalah is also included in this mitzvah of the Torah that you have to make Shabbos holy. Now the question is how do you make Shabbos holy by making havdalah after Shabbos? Now some hold that there are other pesukim from where we learn out that havdalah, that you have to make havdalah from the Torah. See let me make it clear again: many opinions, most opinions hold that it's not from the Torah, so it's not learned out from any pasuk of the. Some hold that it's from a different pasuk. There's a pasuk that says ולהבדיל בין הקודש ובין החול, that you have to make a separation between holiness and secular and secular things. So from there we learn out that when Shabbos is over, you have to do something to make a separation. But it has nothing to do with the pasuk of remembering Shabbos to make it holy, so that's a mitzvah of havdalah. Some people learn it from different places. But from the Rambam we see clearly that he learned it from the pasuk where it says remember the Shabbos to make it holy, so he says it means remember it when it starts and remember it when it's over. Now what does that mean? How is remembering Shabbos when it's over, how is that included in the mitzvah of זכור? How is havdalah, which is after Shabbos is over, how is that part of the mitzvah of making Shabbos holy? Making Shabbos holy could fit when you start Shabbos, and you make it holy by saying the brachah of Kiddush. But when Shabbos is over and you make the brachah of havdalah, it seems opposite. You're trying to say goodbye to the Shabbos, and you're saying now we're separating, now we're not with Shabbos anymore. That's the word what what are the words of havdalah? המבדיל בין קודש לחול בין יום השביעי לששת ימי המעשה, you made a separation between holiness and secular. So we're going away from Shabbos. How does the Rambam learn, and again he uses the words, you have to remember it in the beginning and going out. How does remembering Shabbos going out part of the mitzvah of זכור? In other words, according to the Rambam, there is one mitzvah with two parts to it: Kiddush and havdalah. We would imagine they're two separate mitzvot. Even if you hold it's a mitzvah from the Torah, they're two separate mitzvot: before Shabbos starts to make Shabbos holy, and there's a mitzvah to separate the Shabbos from the weekdays. But the Rambam says no, it's all one mitzvah: remember Shabbos when it starts and when it finishes. So the pshat is, as the Chassidim explain it, the Ramban says on this פסוק, זכור את יום השבת לקדשו, remember the Shabbos to make it holy. So he says like this: לקדשו, to make it holy, means to make kiddush. That's kiddush means to make it holy. When it says remember the Shabbos, there's another mitzvah included in that, that all week you have to remember Shabbos. When it says זכור את יום השבת, remember the Shabbos, which says it's not for Shabbos, it's for Sunday and Monday and Tuesday and Wednesday and Thursday and Friday. Every day we have to remember Shabbos. Actually, at the end of davenen every morning, the שש זכירות, the six things that we remember every day, is זכור את יום השבת, you have to remember Shabbos. One of the reasons that when we say the יום, every day we say which day it is, היום יום ראשון בשבת, יום שני, so we say today is the first day of the week, second day of the week, why do we say היום יום ראשון בשבת, today is the first week of Shabbos, the second... we should say היום יום ראשון בשבוע, the first day of the week. The answer is because we want to mention Shabbos every day. So there is an idea of mentioning Shabbos every day, that's what the Ramban learns. Now obviously the Rambam follows in the same path, and he learns that one of the דינים in Shabbos is that we have to bring the Shabbos into the weekdays, and that's what havdalah is. It's part of the mitzvah of making Shabbos holy. We ask how did the Rambam say that to remember Shabbos and make Shabbos holy is when you make havdalah? Yes, Shabbos has two parts to it: you have to make the Shabbos holy on Shabbos, and you have to make the Shabbos holy in the weekdays. You have to bring the kedushah, the holiness of Shabbos, into the weekdays, and that's what Havdalah is. It's not like people think Havdalah is the separation between Shabbos and the weekdays, to put Shabbos aside and say finish, we're finished with Shabbos, now we get into the weekdays. It's the opposite. It's the connection. It's showing that Shabbos and the weekdays are separated, and therefore Therefore what we want is to bring the kedushah of Shabbos into the weekdays, and that's what Havdalah is about. So it's included in the mitzvah of Kiddush. It's like Kiddush. It's not making separate, it's making the weekdays have the kedushah of Shabbos. That's a very important thing. We know that the idea of Shabbos is not only that on that day we should have Shabbos, but every Shabbos connects or has to come through the week. We know that the ikar, I don't want to repeat this because we once had a lecture on Shabbos, the idea of Shabbos is to instill within us our emunah in Hashem. During the week we know in order to make a living we have to work. So a person by mistake could think, well, how do I make a living? Because I work. כחי ועוצם ידי, I work and I'm successful. But it's wrong, it's false. Hashem gives us success. We just have to work because He asked us to do things בדרך הטבע, naturally. But the success is from His, from Him. But we might forget that. Comes Shabbos, Hashem says today you can't work, you can't do anything. So that's the day when we start thinking, if we don't work, and nevertheless we have everything, we know we prepared before, but nevertheless we get this feeling that everything comes from Hashem. But what's the purpose? Not that on Shabbos we should feel that everything comes from Hashem. The purpose is that from Shabbos we take along that feeling throughout the weekdays, that Sunday and Monday and Tuesday we should feel. And usually what happens is by the time you get to the end of the week, it wears off. So we have Shabbos again, a new injection! And then the whole week you feel it again. So the whole idea is to feel the kedushah of Shabbos during the week. And this is the meaning of Havdalah. Havdalah is to make, as there is an expression, חולין על טהרת הקודש, to have the chol, to have the weekdays, which is not holy, it's secular, and have that become holy. And that's one of the reasons why we could make Havdalah even if we didn't make it Friday, if we didn't make it Motzaei Shabbos, we could make Havdalah Sunday and Monday till Tuesday, because the the days after Shabbos still have the connection to Shabbos that we could still be ממשיך, we could still bring the kedushah from Shabbos into those weekdays. And this is the meaning of havdalah. So according to the Rambam, havdalah is making Shabbos holy in a way that we bring it into the weekdays, which in one way is even more important than making kiddush. To make Shabbos holy, it's very easy because, after all, you don't work, you're in a holy mood. To be able to make the weekdays holy, to have the Shabbos in the weekdays, that's harder, and that's more important. That's the tachlis, that's the goal. So havdalah, which has that point, is even more important from that aspect, more than the kiddush. Now even though we don't pasken, many many, I'm saying many don't pasken like the Rambam, they don't say that kiddush is from the Torah, but the idea, I mean havdalah is from the Torah, but the idea of havdalah, that's according to everybody. And it's interesting, we see that we make havdalah, when we make havdalah, there is something there that's very similar to the beginning of Shabbos. We start off Shabbos with lighting candles. We make havdalah, we have the havdalah candle. Now, the simple reason why we have the havdalah candle, we know all that says Chazal say that the first time that Adam HaRishon realized that there is such a thing as fire and how to make fire was motzaei Shabbos. Why? Because he was created on Friday, he sinned with עץ הדעת, but Friday night it didn't get dark. Every day it says in חומש, ויהי ערב ויהי בוקר יום אחד, יום שני, it says there was evening, there was morning, one day, two days, every day it says that. On Shabbos, it doesn't say ויהי ערב ויהי בוקר, that there was evening, because Friday night there was no evening. So the light lasted for 36 hours. During the day of Friday, Friday night, all day Shabbos, was light. So Adam HaRishon didn't see any darkness. When Shabbos was over, it started getting dark. You know what happened, you know, it bewildered him. All of a sudden he sees darkness. He said, עולם חשך בעדי, the world is dark on me, what happened? Maybe because of the cheit, of the sin. Hashem put into his mind he should be able to take two rocks and rub it together and get fire and make some light. And he was so happy, he thanked Hashem for it, and that's why every motzaei Shabbos we thank Hashem for the fire. That's the simple pshat, but there is more to it. The idea is that we start off our our week with light. Just like we light Shabbos candles in order to bring light into Shabbos, to show that Shabbos is light and it has the kedushah, and the kedushah is connected to light, the weekdays also have to start with light because the whole idea of havdalah is to bring the light of Shabbos and the kedushah of Shabbos into the weekdays. There's one more thing that we have by havdalah, and that is besamim. We smell the spices. And the reason there, it says, is because on Shabbos a Yid has a נשמה יתירה, an extra neshamah. And when Shabbos leaves, the neshamah leaves, that extra neshamah leaves, a person feels bad. So we have to revive the person. So you have to do something that will affect his neshamah. What affects the person's neshamah? What pleasure affects the person's neshamah? Not food. Food affects the guf, everything else affects the guf. Smell, it says the sense of smell affects the person's neshamah. It's a more spiritual pleasure. They say once somebody brought the Alter Rebbe a present, a טאבאק פושקעלע, a a tobacco case to smell tobacco. So the Alter Rebbe didn't want to use it. He said like this, ס'איז דא איין אבר אין גוף וואס איז נישט קיין בעל תאוה, וויל מען אים אנשטאפן מיט תאוות. There's one limb in the person that's not a baal taavah, doesn't have a physical desire, no one has a physical desire to have a smell, and you want to stuff it also up with these desires, so he wouldn't use it. But the truth is that this is not a physical, there's no person has a physical desire to smell. It gives you enjoyment, but no person has a urge to have a good smell, because that's more spiritual. So that's why במוצאי שבת, when the neshamah leaves, you have to affect the spirituality of the person. But the truth is it's even more than that, based on what we're saying before. What is this extra neshamah that a person has? Now, simple pshat is extra neshamah means that he could eat better and he enjoys the food more. But the truth is if you learn a little bit of Chassidus, that's what the neshamah the extra neshamah is all about, so the cholent tastes better and the kishke is geshmaker, that's what the Shabbos is? What it means is that the neshamah is the holy part of the person, but usually we don't feel it. Shabbos, the neshamah is felt more. A Yid is able to feel his neshamah more on Shabbos, that's נשמה יתירה. And because of that, he enjoys the food, because it's a mitzvah to enjoy. So, he enjoys mitzvot more on Shabbos. But when Shabbos leaves, that that kedushah of the neshama that's stronger on Shabbos goes away. But we just said the whole idea is to be ממשיך it, to continue it, which is havdalah. So the בשמים not makes you feel good, okay, good-bye to this neshama. What it does is it affects the neshama, and it makes you take along a little bit of that extra neshama on Shabbos, you should be able to take it along for the whole week. And this is the whole idea of havdalah: to take Shabbos into the week. So when we talk about kiddush and havdalah, we know that kiddush is to bring the Shabbos in, and on Shabbos you have the kedushah, and havdalah you have to bring Shabbos afterwards. When Mashiach will come, we will have the idea that it'll be only Shabbos, it's יום שכולו שבת, but more than that, it'll be like havdalah, because we will be involved in gashmiyut, physical things, and at the same time, in those physical things we will feel the kedushah. It's like the havdalah, which you're supposed to not be on Shabbos, Shabbos you're l'chatchilah only kedushah. Havdalah is to take the weekdays when you're not involved in holy matters, and nevertheless you have the kedushah. So when Mashiach will come, we will have the concept of havdalah. And we just hope, and wait, and pray that it will be very, very soon, במהרה בימינו.

Yes. There's no spe-, no special seder. The Rebbe used to put it down like this, and then after he would finish kiddush, he would put it down and then pick it up with his right hand and drink like this. But that, well, I don't know if that's like, because it doesn't say anywhere. The other things says clearly, this is how you should do it. Says you should pick it up with the right hand, give it to the left, and put it down into the right. But the way to drink it doesn't say. But I'm just saying what the Rebbe would do in public. It has to be full. Havdalah, it says should overflow. Kiddush, it doesn't say, but the Rebbe did speak once to make sure that it's full. Let this be over, let let it overflow. Because there are some people who, you know, fill it up, but not all the way to the top. But it has to be full, the cup has to be full. That's why when you use these bechers that are round on the top, very hard to fill over because it's always overflows. Okay, so. Yes. No, havdalah means, havdalah means that you realize that you're finished with Shabbos and now you're starting the week. What's the reason why we should realize that? To know that we have to be ממשיך. Yes. No, women are not obligated to say Kriat Shema. The mitzvah of Keriat Shema from the Torah, they're not obligated. No. Another exception, one of the other exceptions is matzah. The mitzvah of matzah, it's good you brought it up anyways before Pesach, the mitzvah of matzah is a מצות עשה שהזמן גרמא. Time, it's connected to time, it's only on Pesach. We're not talking about not eating chametz, that's a negative commandment. But the positive, on the first of, on Pesach night, to eat matzah. So here we have the same idea. In Chumash it says you must eat matzah and you're not allowed to eat chametz. So the Gemara says we put the two, since the two are written together, we learn like this: All those people that are obligated not to eat chametz, automatically have the obligation to eat matzah. Just like over here, all those that have shamor, that can that have that can't work on Shabbos, must have zachor. That they go together. Here too, all those that can't eat chametz, must eat matzah. And since women can't eat chametz either, so they must eat matzah. That's another that's another exception. Yes? Do women have to make Havdalah? No, you don't. Now, besamim we smell, every person who listens to Havdalah smells the besamim. מאורי האש we all make. Now, the beginning, the pesukim that we say before the ברכה, הנה אל ישועתי אבטח, everyone says. But the berachah not. The berachah, only one, the one that's making Havdalah, that's holding the cup. Yes? Kezayit of cake at least. No. No, it has to be or bread or cake, or another cup of wine. That could be. Another cup of wine is okay. Fish and other, puddings don't help, don't do it. Yes? If you eat something in the synagogue, if you eat a kezayit of cake. If you don't, then it is not, you're not yotzei, it doesn't carry over. But if you do, then you're yotzei the Kiddush. Yes? It's a custom. Why did he do it? Not at the same time, do it later, I don't know, it's I don't I It's a custom I never heard. Yes? Yeah, it's a minhag. Some people have the minhag of blessing, I mean, all kinds of minhagim. Some people have a minhag Friday night when you come home, you kiss your mother's hand. Yeah. That would be nice, huh? Some people have a minhag of blessing the children. Yeah. And it has its source in Kabbalah. Yep. The Kabbalah says it's malchut and why do we say the eshet chayil Friday night, it's all connected. But that's not our custom, and the same thing, some have a custom of blessing the children, some don't. I mean, so many different customs. Yes? ויתן לך? We say it in the middle of Ma'ariv. Yeah, so you have different customs. Our nusach is different in many ways, this is one of them. Oh. Well, grape juice is like wine. When I say wine, grape juice is like wine. It is equivalent. I mean, it's definitely more hidur to drink wine, but you know, it doesn't really matter. See, because the thing is, I'll tell you If you want to talk about grape juice for a moment, it's important not only for Kiddush, but also for the four cups of wine for Pesach night. The Gemara does say, very clearly, that if you take a bunch of grapes and you squeeze them, you could make hagafen over it, and it's like wine. And why would there be even a discussion of what grape juice? That's really grape juice. The thing is the grape juice that the Gemara talks about, and the Shulchan Aruch talks about, is grape juice that came from squeezed grapes before it fermented. And if you would leave it, it could ferment, become wine. What they do now is they pasteurize it, but now it can't become wine. And some hold that being that it can't become meshaker, it can't be wine that has alcohol in it, then it's not called wine. It's not accepted, mostly people say no, but there are some that hold that way. Shabbos and Pesach. That's that's that's without a she'eilah. This Yeah, but if you leave it for two, three days, it'll get spoiled. I mean And right away you squeeze it on Erev Pesach and you drink it Pesach night, there is no question that it's hagafen. The question is the the grape juice that we have now. There's another thing: some grape juice are made from concentrate. That's no good. That's water, halachah, that's water, because even though it's concentrate, but nevertheless afterwards you add water, and that's not wine. A very big she'eilah. Some say it's you say shehakol. Yeah, because it's water. Yes? Okay, let me explain. That. I'll explain, I'll explain. Talking about kosher wine and non-kosher wine. Now, when we talk about other things, kosher and not kosher, it's ingredients that count. Certain ingredients make it kosher, not kosher. Wine is not like that. If a goy touches wine, even if he touches the bottle, and the bottle wasn't sealed with a double seal, that wine automatically is not kosher. You can't drink it. I said touches it. You can't, it's forbidden if the goy touches it. If it's cooked, if the wine is cooked over, then this din doesn't apply. Then there's another thing, which is according to Kabbalah, not according to halachah, that if the same wine that was not cooked obviously, and it's in a bottle that wasn't sealed, and a goy looked at it, you shouldn't make Kiddush or Havdalah over it. Now, it doesn't say even על פי קבלה you can't drink it. You could still drink it even according to Kabbalah, but you cannot make Kiddush over it. Why? Because just like the goy's touching has an effect, the goy's looking has an effect on the wine. Specific to wine, it doesn't say if he looks at apple juice it has an effect, it's only on wine. If the seal was broken, anything that the goy could touch, he certainly could look at. But if he can't touch it, which would make it treif, if he looks at it, it makes it according to Kabbalah that you can't use it. And the reason is because there is this effect that it has concerning specifically, especially concerning wine. That's a different, the reason why wine. And that's why you have to be careful to get only, if you have goyim around or you're afraid, so then you have to have yayin mevushal. Cooked wine, there's no problem, yes. Water, problem is with water, or things mixed with water, but not wine. Right, if the goy doesn't touch and doesn't see it. But many times you pour it into the cup, and the goy could see it in the cup, that's a problem. Okay, and then next week is going to be Pesach. I like