The recitation of V'yiten Lecha
[A] (Halacha 832)
Question: What is the source and reason for saying V'yiten Lecha on Motzaei Shabbos?
Answer: The minhag of saying V'yiten Lecha is a minhag that all of Yisrael have practiced, and its source is in the holy Zohar. Indeed, we find in it various reasons, as well as various times as to when it is to be said, as we will see below:
It is written in the Zohar1 [and see Machzor Vitry2]: 'אבל אי איהו ממתין עד דישלימו קדושא דסדרא אינון חייבין דגיהנם מצדיקין עלייהו דינא דקודשא בריך הוא ואינון מקיימי על ההוא בר נש כל ברעאן דקא אמרי צבורא, ויתן לך האלהים מטל השמים, ברוך אתה בעיר וברוך אתה בשדה וגו'' ("But if he waits until they complete Kedushah D'Sidra, those condemned to Gehinnom justify upon themselves the judgment of the Holy One, blessed be He, and they uphold upon that person all the blessings that the congregation says: 'And may G-d give you of the dew of the heavens,' 'Blessed shall you be in the city and blessed shall you be in the field,' etc.").
If so, according to the words of the Zohar, saying the pesukim of V'yiten Lecha is at the conclusion of the Maariv tefillah, and it is intended to delay the conclusion of the tefillah for the benefit of the sinners of Yisrael who are in Gehinnom, and in this merit those who say it are blessed.
An additional reason is brought in the Siddur of Rabbi Shlomo of Germaiza3 from the siddur of the Chassidei Ashkenaz: 'V'yiten Lecha HaElokim. They instituted to say it on Motzaei Shabbos because on Shabbos they are late in leaving, so that no person should remain alone in the shul, but rather he should daven while the congregation davens it, and leave with them .. And they instituted in V'yiten Lecha pesukim from the Torah and pesukim from the Nevi'im and pesukim from the Kesuvim, so that a person should fulfill his obligation, since he occupied himself at the beginning of the week with Torah, Nevi'im, and Kesuvim, to give merit to people; they instituted it that they should occupy themselves with Torah. And there are places that add to it pesukim and passages of Beraisos, and all this is only to release the congregation from occupation with Torah, to give them merit; and they concluded it with pesukim of shalom, as it says, "Hashem will give strength to His people; Hashem will bless His people with peace." For peace is great and beloved before the Holy One, for if, chas v'shalom, all of Yisrael were idol worshippers but there was peace among them, they would be saved, as it says, "Ephraim is joined to idols; let him alone." And since there is machlokes among them, there is no remedy for the enemies of Yisrael, as it says, "Their heart is divided; now shall they be found guilty."'
If so, according to this reason the cause of the takanah is like the saying of Vayechulu on Leil Shabbos, on behalf of those who are late, and the content of the takanah is to give the congregation merit in learning Torah by saying pesukim from all of Tanach.
An additional reason we find in the Rishonim, that the cause of the saying is in order to open the week with bracha and simcha, and this is the language of the Manhig4: 'It is the minhag of all Yisrael to say on Motzaei Shabbos V'yiten Lecha and all the pesukim of brochos, so that Yisrael should be blessed on the coming Shabbos and from now and forever'.
And the Rokeach5 wrote: 'One who keeps Shabbos and I will gladden them, and therefore one says on Motzaei Shabbos V'yiten Lecha, pesukim of simcha and bracha, and he juxtaposed "one who keeps Shabbos and I will gladden them" [with] "He gathers the dispersed of Yisrael"; in the merit of the simcha of Shabbos He will gather our exiles speedily'.
And the Machkim wrote: 'V'yiten Lecha — since at the beginning of the week they instituted to begin with good pesukim as a good sign, and not because of divination, for there is no divination in Yaakov'.
And the Avudraham6 wrote: 'And after Havdalah one says "May Hashem open for you His good treasure," etc., which is entirely filled with pesukim of bracha and hatzlacha, as a good sign from the beginning of the week that they should be blessed in the work of their hands'.
And in Minhagei Tirna7 the saying of V'yiten Lecha is also mentioned after Havdalah: 'V'Atah Kadosh etc. and Kaddish Shalem with Tiskabel. And the chazzan makes Havdalah over the cup and the children drink. V'yiten Lecha and V'kasuv B'Torah etc. until Shalom Al Yisrael [Aleinu] and Kaddish Yasom without Tiskabel'.
In certain communities they even had the minhag to conclude with a bracha, as written in the Shibbolei HaLeket8: 'They also had the minhag to say pesukim of brochos and consolations as a good sign, since it is the beginning of the week — V'yiten Lecha, "Nations will serve you," etc., in the order written in the siddurim, and they conclude with "Blessed are You, Hashem, King extolled with praises." But I heard in the name of Harav Avigdor Kohen Tzedek zt"l that it is not proper to conclude. For we hold that all brochos begin with "Baruch," and this is merely a reading, and what place is there for this bracha; therefore it would be a bracha l'vatalah, and so too it is implied from the commentary of Rabbeinu Chananel zt"l, who brought in his commentary on Maseches Taanis what the Yerushalmi says: all brochos [conclude] after their conclusions, and one does not say a bracha [with] a pasuk; and he explained, meaning one does not mention a pasuk alone and conclude a bracha with it. And those who say "Rejoice and be glad, dweller of Zion" and conclude with a bracha — there is no matter of a bracha [with] a pasuk in it. And Harav Avigdor Kohen Tzedek zt"l replied to R' Binyamin, my brother, may Hashem protect him and preserve him, thus is its explanation. All brochos [conclude] after their conclusion, and one must say at the end of a bracha, close to the conclusion, a wording resembling and flowing after the conclusion; and one does not say a bracha [with] a pasuk — meaning one does not say a pasuk of bracha close to the conclusion, such as in Birkas HaShanim one should not say, as it is written, "Hashem will command the blessing with you in your storehouses," or during the rainy season, "May Hashem open for you His good treasure," etc.; or in the bracha for the sick one should not say, "All the disease that I placed upon Egypt," etc., or "And Hashem will remove from you all sickness," etc., and the like. And the reason for the matter is because it appears as though he is placing the servant's bracha before his master's, by his saying, close to the conclusion, a pasuk whose essence was said in a language of bracha to an ordinary person. Rather, if he comes to say a pasuk, let him say a pasuk that speaks of the praise of the Omnipresent; and if not, let him say it in a language of praise or a language of request and conclude, and this will be like a conclusion and resemble it. And those who say "Rejoice and be glad, dweller of Zion," etc. — there is no matter of a bracha [with] a pasuk in it, meaning one who comes to say it close to the conclusion of "Boneh Yerushalayim," or close to the conclusion of "who gladdens Zion with her rebuilding," has permission to do so, and there is no prohibition in it on account of a bracha [with] a pasuk. And all of it is the honor of the Omnipresent, for His name is magnified in the world when He returns the captivity of His people and the return of Zion, for "in the multitude of people is the King's glory," and there is no king without a palace, and it is His holy city, the city of the great King; therefore both are the bracha of the Master. Thus far the responsum of the Rav'.
And the Shlah wrote in his siddur: 'And this minhag has in it a secret from the secrets of the Torah, and it is this: for Shabbos is holy to Hashem, sanctified from His sanctity, may He be blessed, and Shabbos is a sign between Him and His people Yisrael, who are holy, for they are in holiness, the inner part of the source of our neshama, from the innermost of holiness. Indeed, the six days of the week are the external ones, outside the camp is their dwelling, and therefore we make Havdalah between Shabbos and the weekday, to show that even though the weekdays enter, He who separates between holy and profane — for even on weekdays we are branches of the holy day of Shabbos, and Yisrael cling to holy Shabbos, which alludes to the World to Come, the day that is entirely holy Shabbos; and even in this world, which is profane, the people of ascent see their world in their lifetime. I mean to say that they are the ones who cling to Hashem, and all their deeds are for the sake of Heaven, and everything is drawn to them from the inner part of holiness, that none should appear outward; and the abundance of Your goodness that comes to Yisrael, which according to the sight of the eye are physical matters — in truth, in essence, from the source of holiness they come, and allude to inner spiritual matters, and this is the matter of all the brochos. And the source of the brochos the Holy One, blessed be He, transmitted to Avraham Avinu, as it says, "And you shall be a bracha," and he transmitted them to Yitzchak, and Yitzchak to Yaakov, whose name was called Yisrael; and Yisrael arose in thought before the creation of the world, afterward the sustaining of the world (they are in the receiving of the Torah), and in the future the greatness of their exaltedness will be revealed. Thus the impression of the brochos was, is, and will be, and upon this are the allusions of the pesukim of brochos; and who can grasp their allusion, even one part of a thousand thousands of myriads ..'.
If so, we have seen from the words of the Rishonim that saying V'yiten Lecha is an ancient minhag that all of Yisrael practiced, and that there are various reasons for saying it, and there are those who had the minhag to say it — the entire congregation — immediately at the conclusion of the tefillah, and there are those who said it after Havdalah (in shul)9.
In the next halacha we will see the words of the poskim as to how it is done in practice
Notes:
1 הקדמה יד, ב ↩
2 סי' קמה ↩
3 ע' קצ ↩
4 הל' שבת עמוד ר ↩
5 פירושי סידור התפילה לרוקח [קו] הבדלה עמוד תקצא ↩
6 סדר מוצ"ש ↩
7 מוצ"ש ↩
8 ענין שבת סי' קכט ↩
9 לכאורה האמירה *דווקא בבית הכנסת* קשורה לטעמים הראשונים של הארכת זמן התפילה, או המתנה לאחרוני המתפללים, משא"כ לטעמים של פסוקי שמחה וברכה אין זה קשור דווקא לבית כנסת ↩
[B] (Halacha 833)
In the previous halacha we saw in the Rishonim various minhogim regarding the time of saying V'yiten Lecha
Question: When, in practice, should one say V'yiten Lecha?
Answer: The Levush wrote1: 'But the pesukim of bracha of V'yiten Lecha are always said on Motzaei Shabbos so that they should be blessed in the work of their hands, and the chazzan makes Havdalah in shul to be motzi one who has no wine, so that he fulfills his obligation with this — for we already said that we hold that even though he makes Havdalah in the tefillah he must make Havdalah over the cup. And they say Aleinu and Kaddish Yasom. And they leave the shul'.
And the Eliyah Rabbah wrote2: 'It is explained that he makes Havdalah after V'yiten Lecha, and so is the practice, and in the Minhagim3 it is implied that they make Havdalah before V'yiten Lecha, and so too in the Kol Bo4'.
And regarding the reason for the minhag of those who have the practice to delay the saying of V'yiten Lecha until after Havdalah the Eshel Avraham (Butschatsch)5 wrote: 'That which they have the practice to refrain from saying V'yiten Lecha in shul, it appears that it is for the reason that they have not yet recited "Borei me'orei ha'eish," and it is not proper to derive benefit from the candle, since most of the world cannot say it by heart; therefore it is better to say it after Havdalah. And in a shul where they have the practice to say V'yiten Lecha, they indeed make Havdalah over wine in shul before V'yiten Lecha, as written in the Sefer Minhagim, and those who need the candle and V'yiten Lecha fulfill their obligation with the bracha of the candle'.
The Pri Megadim6 brought the words of the E.R., and concluded: 'And the minhag is to delay Havdalah'.
If so, in Ashkenaz the minhag was accepted to say V'yiten Lecha before Havdalah
But the Arizal had the practice to delay the saying of V'yiten Lecha until after Havdalah, as written in the Shaar HaKavanos7: 'Those pesukim of V'yiten Lecha HaElokim mital hashamayim etc., written in the machzorim on Motzaei Shabbos in the order of Havdalah, my teacher z"l had the practice to say them every Motzaei Shabbos at the time when he makes Havdalah over the cup in his home. And behold this matter is mentioned in the Zohar, in the introduction to Parshas Bereishis, and see there'.
And so it is in the Pri Etz Chaim8: 'My teacher z"l had the practice to say after Havdalah V'yiten Lecha, as they have the practice to say on Motzaei Shabbos, in his home, in order to draw the beginning of the weekdays with pesukim of ratzon and bracha'.
And to note that despite what is written in the writings of the Arizal, it is written in the Siddur of the Arizal 'Kol Yaakov': 'Afterward V'yiten Lecha like the minhag of the Ashkenazim, and not like the minhag of the Sephardim who say it after Havdalah, only if he was prevented [by circumstances] or he davened among the Sephardim, then he should say it after Havdalah in his home'.
And in the Siddur of R' Shabsai [also brought in the Siddur of R' Asher] it is written: 'The Rav, may his memory be for a blessing, had the practice to say V'yiten Lecha after Havdalah, as the Rachav z"l has the practice to say. And in the Zohar Bereishis it is implied that V'yiten Lecha should be said in shul, for so it is written, "those [are] with brachos which we say in the congregation, 'Blessed shall you be in the city' etc." And it appears to me, in my humble opinion, that the Rav too would say [it] in shul when he would daven among the Ashkenazim, but when he would daven among the Sephardim, whose minhag is not to say it in shul, he had the practice to say it at least after Havdalah [in his home]'.
The Alter Rebbe in his Shulchan Aruch9 mentioned both approaches: 'And both in places where they make Havdalah on Motzaei Shabbos before "V'yiten Lecha," immediately after Kaddish "Tiskabel," and in places where they say "V'yiten Lecha" before Havdalah'.
But in practice he wrote in the siddur, in accordance with the practice of the Arizal: 'After Havdalah we say V'yiten Lecha'.
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Question: According to our minhag that we say V'yiten Lecha after Havdalah, do we make the bracha over the wine (hagefen) before saying V'yiten Lecha or after it?
Answer: The Rebbe, in the sicha of 27 Mar-Cheshvan 574910, mentioned both possibilities [in free translation]: 'And after "Havdalah" (and the after-bracha, or before the after-bracha), we say V'yiten Lecha ..'.
However, in the annotations to the Siddur Tehillas Hashem 571611 the Rebbe wrote: 'At the bottom of the page add "Bracha me'ein shalosh, you will find above on p. .."'. That is, to add at the bottom of the page — which is after Havdalah and before V'yiten Lecha — a note as to where to find the bracha of Al HaGefen; and from this it appears that the Rebbe holds that in practice the bracha is immediately after Havdalah, before saying V'yiten Lecha.
And so too in practice it was seen, at the times when the Rebbe made Havdalah in 770, that the Rebbe said V'yiten Lecha after the bracha me'ein shalosh12.
In the next halacha we will see further details regarding the saying of V'yiten Lecha
Notes:
1 או"ח סי' רצה ס"א ↩
2 ס"ק ו ↩
3 ר"א טירנא, סדר מוצ"ש עמוד ה ↩
4 סי' מא, א ע"ד ↩
5 או"ח סי' רצח. ולהעיר ג"כ ממ"ש השע"ת סי' תקצט: 'ואמנם נראה דמיד שמבדיל בתפלה סגי כיון שעכ"פ אומר המבדיל בין אור לחושך אף על פי שלא בירך עדיין על בריאת האש והכי נהוג עלמא שמתפללים במוצאי שבת מתוך הספר לאור הנר, ואמנם יש שאין נוהגין כן ולכך אין אומרים ויתן לך לפי שאינה שגורה בע"פ גם מבדילין מיד אחר התפלה כדי להקדים עצמו לברכה שעל האור' ↩
6 או"ח משב"ז סי' רצה ס"ק ג ↩
7 ענין שנוי התפלות ↩
8 שער השבת פכ"ד ↩
9 או"ח סי' תפט סכ"ו ↩
10 ספה"ש התשמ"ט ח"א ע' 75 ↩
11 הגהות לסדר רבנו הזקן ע' נח ↩
12 ראה הליכות ומנהגי שב"ק שם. מעשה מלך ע' 153 ↩
[C] (Halacha 834)
a) The proximity of saying V'yiten Lecha to Havdalah:
We saw in the previous halacha that according to our minhag we say V'yiten Lecha after Havdalah. In the Sefer Migdal Oz1 it is told: 'The Rashad z"l Zislin was once called to make Havdalah on Motzaei Shabbos Kodesh in the home of the Rebbe [the Rashab], in the presence of the Rebbe, his son the Rayatz, and the chassid Manya Monsonson. At the conclusion of Havdalah the Rebbe turned to the Rashad and explained to him a matter that he had begun to explain to him when he asked it of him during the review (in the morning before the tefillah); and at the end of the explanation the Rebbe began to say V'yiten Lecha, and also the Rayatz and the chassid R' M said it, and when they finished R' M turned to the Rebbe and said to him that he heard from the Rebbe Maharash that one should not make an interruption between Havdalah and the saying of V'yiten Lecha, but rather to juxtapose them together. The Rebbe wondered, "Really! You yourself heard this from him?" "Yes," R' M replied, "from him himself." "A wonder," the Rebbe continued, "this is a great wonder to me; it never happened that I heard this matter from my father." (From the Rashad Zislin, and he added that so it is to be inferred from the language of the Rebbe in his siddur, who did not write, as in other siddurim, before V'yiten Lecha "one says this," but rather "after Havdalah we say V'yiten Lecha")'.
And so wrote the Rebbe's grandfather, the Rabash2, in his diary from 9 Teves 5675 regarding the conduct of the Rebbe Rashab: 'And he said V'yiten Lecha immediately, right away, from the siddur, and I too said [it] with him from the siddur'.
b) Saying it while standing:
The Rebbe's practice was to say V'yiten Lecha while standing3.
And to note also from what Harav Ch.M.A. Chodakov, the Rebbe's secretary, related, describing his first meeting with the Rebbe4: 'When I entered the home of the Rayatz [in a hotel], on Motzaei Shabbos after Havdalah, before my eyes I suddenly saw the wondrous scene, how the new guest from Yekaterinoslav [the place of residence of the Rebbe's family] says "V'yiten Lecha" — he stood and held the siddur in both his hands, looked into it, and said it quietly and simply. It is hard to describe it — but it captured me completely: "In that moment," says Harav Chodakov, "when I saw the guest, the Rebbe's [the Rayatz's] son-in-law, saying 'V'yiten Lecha' — I saw and felt 'truth in its purity'" — 'In yenem 'V'yiten Lecha' hob ich derzen di emes'keit alein'...
[And to note from what R' Y. Dubov related5, that the Rebbe Rashab would sometimes say the V'yiten Lecha in public, and they said it with a special melody].
c) Saying it with two people and from one siddur:
We already saw that in the communities of Ashkenaz they had the minhag to say V'yiten Lecha in shul with the congregation; however, also regarding our practice that we say it at home after Havdalah, it is written in Segulos Yisrael6: 'A segulah for parnasah is to say every Motzaei Shabbos Kodesh "V'yiten Lecha," and it is good that two say it together, as the holy and pure R' Mendeli of Rimanov, zlh"h, zy"a, amen, wrote'.
And so it is brought in Taamei HaMinhagim7: 'And in the name of a certain great, holy one who said, that it is good that two people say V'yiten Lecha together'.
And moreover we find by Rabboseinu Nesi'einu, that they said it together and from one siddur8, as is brought in the notes of R' Yaakov Ganzburg9: 'The Rebbe Rashab and his son the Rebbe Rayatz had the practice to say V'yiten Lecha on Motzaei Shabbos together, from one siddur'.
And so the Rebbe expressed at the seudah of Motzaei Yom Kippur 572710: 'That one must say "V'yiten Lecha" together with someone else, as the words of the Rebbe [Rashab]'.
And at the seudah of Shabbos, the first day of Chag HaSukkos 573011 the Rebbe related: 'Once, when he was in Petersburg, the Rayatz stood to say "V'yiten Lecha," and even though I stood to the side, my father-in-law the Rebbe called me by my name that I should come over to say "V'yiten Lecha" together with him from his siddur'.
And so it is also told12 regarding the Rebbe's father, the chassid and mekubal R' Levi Yitzchak, who had the practice to say V'yiten Lecha with another person.
The Rebbe, at the farbrengen of Motzaei Shabbos Kodesh Parshas Vayeilech 573913, said [in free translation]: 'Regarding the saying of V'yiten Lecha, one sees a wondrous thing in the conduct of Rabboseinu Nesi'einu, that they would make an effort to say V'yiten Lecha with another person (I do not know the reason for this — whether it is so that they could [say] V'yiten Lecha — to the second, and also to hear from the second V'yiten Lecha, or another reason), such that they saw many times (and presumably others saw as well) that even at times when my father-in-law the Rebbe's time was very much calculated, he would remain after Havdalah and would look in the siddur together with another person or with several, and he would say V'yiten Lecha from its beginning to its end'.
If so, it is the practice to say V'yiten Lecha immediately after Havdalah, while standing, and at least two together, and from one siddur.
Notes:
1 ע' רכו אות קעד. הלקח והלבוב ע' רט ↩
2 רשימות הרב"ש ע' פד (וברשימת ענינים וסיפורים ע' סב) ↩
3 בקדש פנימה ע' 17 אות כד. מעשה מלך ע' 153 ↩
4 מתוך מאמרו של ר' ניסן גורדון ע"ה ב'די אידישע היים' ↩
5 הליכות ומנהגי שב"ק ע' קמו ↩
6 מערכת פ אות כ ↩
7 אות תו בהערה ↩
8 בספר לב האר"י - זוטשקא ע' 170 מובא שכן נהגו ג"כ אבותיו (לבית נדבורנא) ↩
9 כפ"ח גליון 267 ע' 10. ישראל נח הגדול ע' 248 ↩
10 תו"מ חמ"ח ע' 76 ↩
11 תו"מ חנ"ח ע' 100. המלך במסיבו ח"ב ע' לט ↩
12 תולדות לוי יצחק ח"ג ע' 199 ↩
13 שיחו"ק תשל"ט ח"א ע' 52, (במהדורה החדשה ע' 41) ↩
[D] (Halacha 835)
Question: On Motzaei Yom Tov do we say V'yiten Lecha?
Answer: The Levush wrote1: 'On Motzaei Yom Tov, both on Motzaei Yom Tov to a weekday and on Motzaei Yom Tov to Chol HaMoed, we say Atah Chonantanu in the tefillah, just as on Motzaei Shabbos'.
And the Eliyah Rabbah wrote2: 'And it appears that we say V'yiten Lecha only on Motzaei Shabbos specifically, or on Motzaei Yom Tov when it falls on Motzaei Shabbos'.
And so wrote the Pri Megadim3: 'V'yiten Lecha is said on Motzaei Shabbos to a weekday .. but not on Motzaei Shabbos to Yom Tov, and not on Motzaei Yom Tov to a weekday'.
And that which the Pramag wrote, that when Yom Tov falls on Motzaei Shabbos we do not say V'yiten Lecha, is so [written] in the Minhagim D'bei Maharam4: 'V'yiten Lecha is said on every Motzaei Shabbos except when Yom Tov falls on it'.
This din applies also on Yom Kippur that falls on Shabbos, as the Levush wrote5 and the Pramag6 brought: 'And if it falls on Shabbos he says the pesukim of V'yiten Lecha'. And so wrote the Mateh Efraim7.
If so: a) The saying of V'yiten Lecha pertains only to Motzaei Shabbos and not to Motzaei Yom Tov. b) In the case that Yom Tov falls on Motzaei Shabbos we do not say V'yiten Lecha. c) On Motzaei Shabbos that is also Motzaei Yom Tov or Motzaei Yom Kippur we say V'yiten Lecha8.
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Question: Do we say V'yiten Lecha when Yom Tov falls during the week?
Answer: There are those who wrote that saying V'yiten Lecha depends on saying Vihi Noam; and consequently, just as when Yom Tov falls during the week we do not say Vihi Noam, so too we do not say V'yiten Lecha — as the Kolbo9 brought, except that he rejected their words: 'There are also places that do not say V'yiten Lecha whenever they do not say Vihi Noam, and it is a mistaken minhag, for what has V'yiten Lecha to do with Vihi Noam? We already explained the reason why one says Vihi Noam, which is not the case with V'yiten Lecha, which one says only as a good sign and bracha'.
And so wrote the Rema10: 'And at a time when we do not say Vihi Noam, such as when Yom Tov falls during the week, we do not say Seder Kedushah but we do say V'yiten Lecha'.
And so ruled the Alter Rebbe11: 'If Yom Tov or Yom Kippur falls on one of the weekdays in the coming week, even if it falls on erev Shabbos, we do not have the practice to say Vihi Noam .. but V'yiten Lecha we have the practice to say in any case'.
If so, we have seen that V'yiten Lecha does not depend on Vihi Noam, and even when Yom Tov falls during the week we say V'yiten Lecha.
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Question: Do we say V'yiten Lecha on Motzaei Shabbos that is Chol HaMoed?
Answer: It is written in the Minhagim D'bei Maharam there: 'V'yiten Lecha is said on every Motzaei Shabbos except when Yom Tov falls on it .. or Chol HaMoed, [when] we do not say it, and the reason is because it has in it pesukim that speak of work [maaseh]'.
And so wrote the Kolbo12: 'And on Motzaei Shabbos to Chol HaMoed we make Havdalah as on other Motzaei Shabbosos, both in the tefillah and over the cup, and we say neither Vihi Noam nor V'yiten Lecha, since it is not [a time for] the work of our hands'.
And the Eliyah Rabbah wrote13: 'And so it is reasonable, for this is like Yom Tov on which work is forbidden'.
And so wrote the Aruch HaShulchan14: 'And we have the practice to say pesukim of bracha, V'yiten Lecha, "the angel who redeems," and they are printed in the siddurim .. but on Motzaei Shabbos during Chol HaMoed it is not proper to say them at all, since they are not days of work at all, and it is a disgrace to Chol HaMoed'.
On the other hand, in the Sefer HaMinhagim Tirna, in the Hagahos HaMinhagim15, it is written: 'Maariv Atah Chonantanu, and we do not say Vihi Noam and we do say V'yiten Lecha'.
And so wrote the Pri Megadim16: 'But V'yiten Lecha we always say on every Motzaei Shabbos to a weekday, even on Chol HaMoed'.
And he repeated his words17: 'V'yiten Lecha is said on Motzaei Shabbos to a weekday or on Motzaei Shabbos to Chol HaMoed'.
And regarding the Chabad minhag, the Rebbe writes18 that he heard from the Rebbe Rayatz: 'He said, on Motzaei Shabbos Chol HaMoed we do not say "V'yiten Lecha".
And so it was printed in the Sefer HaYom Yom in the first edition — the 5703 edition — on the dates 19 Nissan and 17 Tishrei: 'Shalom Aleichem, Eishes Chayil, Mizmor L'David, Da Hi Se'udasa, V'yiten Lecha — all of this we do not say on Shabbos Chol HaMoed and Shabbos Yom Tov'.
But afterward, in the third edition — printed in the year 5717 — the Rebbe changed and wrote: 'V'yiten Lecha — we say it quietly'.
If so, in practice, when Chol HaMoed falls on Motzaei Shabbos we say V'yiten Lecha quietly.
Regarding the saying of V'yiten Lecha at additional times, such as Chanukah, Purim, and Tishah B'Av, this will be explained be'ezras Hashem in their time.
Notes:
1 או"ח סי' תצא ס"א ↩
2 ס"ק ב ↩
3 או"ח משב"ז או"ח סי' תצא ס"ק א ↩
4 מוצ"ש ↩
5 או"ח סי' תרכד ס"א ↩
6 או"ח א"א סי' תרכד ס"ק א ↩
7 סי' תרכד ס"א ↩
8 ולהעיר ג"כ מהר"ד של סעודת מוצאי יו"כ התשכ"ז (תורת מנחם חמ"ח ע' 76) ↩
9 סי' מא ↩
10 שו"ע או"ח סי' רצה ס"א ↩
11 שו"ע או"ח סי' רצה ס"ג ↩
12 סי' נז ↩
13 סי' תצ ס"ק ח ↩
14 או"ח סי' רצה ס"ג ↩
15 חג הפסח אות כח ↩
16 או"ח משב"ז סי' רצה ס"ק ג ↩
17 או"ח משב"ז או"ח סי' תצא ס"ק א ↩
18 רשימות היומן ע' קעג ועוד ↩
[F] (Halacha 852)
. Reading from one sefer with his wife during her niddah period.
In halacha number 834 we saw that there is an inyan for at least 2 people to say V'yiten Lecha, and from one siddur.
Question: May a husband and wife say V'yiten Lecha from one siddur during the time of her niddah?
Answer: a) It is stated in the Tanna D'bei Eliyahu, Eliyahu Rabbah1: 'It happened with a certain man who read much Scripture and learned much Mishnah, [and] entered his eternal home in the midst of his days, and his wife became like one distraught, and she would go around to the doorways of her husband's friends. She said to them, "My masters, my husband read much and learned much, so why did he enter his eternal home in the midst of his days?" And no one said anything to her. Once I was walking in the marketplace, and I entered the courtyard of her home; she came and sat opposite me and was weeping. I said to her, "My daughter, why do you weep?" She said to me, "My husband read much and learned much; on account of what did he enter his eternal home in the midst of his days?" I said to her, "My daughter, at the time of niddah, how was it with you?" She said to me, "Rabbi, he would say to me, 'Set aside all those days on which you see blood, and sit seven clean days, so that you not come to a doubt.'" [I said] to her, "My daughter, he spoke well to you, for so did the Sages teach regarding zavim and zavos, niddos, and yoldos, that after seven [days] they are pure to their homes, as it says, 'And if she be cleansed of her issue,' etc." "During those white [clean] days, how was it with you? Perhaps you poured out oil for him with your hand, and he touched [you], even with his little finger?" She said to me, "By your life, I washed his feet for him, and I anointed oil for him, and I slept with him in the bed, but he did not divert his mind to any other matter." I said to her, "My daughter, blessed is the Omnipresent, before whom there is no favoritism, for so is it written in the Torah, 'And to a woman in her niddah impurity [do not approach],' etc." ..'.
And Tosafos wrote2: 'And Rashi had the practice of [treating as] a prohibition to hand a key from his hand to her hand during the days of her niddah, and it appears to the Ri that there is a support from Seder Eliyahu, which teaches "he said to her, perhaps you brought him the oil, perhaps you brought him the flask," but there it concludes "and he touched you with the little finger"'.
And the Rambam wrote3: 'And he should not draw near to her nor touch her, even with the little finger'.
And in practice the Mechaber wrote4: 'He should not touch her, even with the little finger, and he should not hand anything from his hand to her hand, nor receive it from her hand, lest he touch her flesh'.
If so, we have seen that during the time of tumah it is forbidden to touch a woman even with the little finger, and therefore they forbade passing an object from one to the other, lest they touch each other.
b) However, we find in the Rishonim a further precaution not to touch her garments, as the Rokeach wrote5: 'It happened with a certain student who died, and ten people did not follow after his bier. His friend began to weep, [and] said, "This is Torah and this is its reward?" The Holy One, blessed be He, opened his eyes in a dream and said to him, "Your friend did not commit a transgression in his life, except that once his wife, a niddah, passed before him and he touched her garments. Therefore they raised up [the significance of] a transgression [i.e., minor lapse] against him." That night he saw his friend walking in the orchard within the spring of water within Gan Eden'.
And the Meiri wrote6: 'Anything in which there is no contact with her flesh or her garments'. And so wrote the Tashbetz7: 'To touch her garments while she is dressed, one should keep his distance'.
And the Acharonim wrote8 that the precaution is not only his [touching] her garment but also his garment [touching] her garment, as the Chida wrote in his responsa Chaim Sha'al9 ch. 2 siman 38: 'And it appears to me, according to my limited understanding, that a G-d-fearing person should not ride together with her in a wagon. However, when it is not to go for a leisure ride, one may be lenient to sit together in a wagon. But one should be careful that his garments not touch her garments, one against the other, and examine this well'.
If so, we have seen that in addition to the prohibition of touching her body, one must also be careful that their garments not touch one against the other.
And based on this it is understood that from the letter of the law it is permitted for the husband and wife to read from one sefer when they are careful not to touch one another, and not even their garments.
c) However, there are those who wrote a further stringency not to read from one sefer, as the Gaon R' Shmuel Wosner wrote10: 'One should be stringent not to walk together under one umbrella, similar to what the Meiri wrote (Niddah 64a) regarding standing close to her in a place that habituates [to sin], and likewise regarding reading from one sefer one must be concerned for touching'11.
And his words require examination in that which he compared them to the words of the Meiri, for the Meiri wrote there: 'And you have learned that any closeness of flesh, even of the little finger and even not in a manner of affection, is forbidden; and other matters, anything that is a matter that leads to habituation to sin, whether in speech, whether in gazing, whether in his standing close to her in a place that habituates, such as the two of them sleeping in one bed in their garments and without closeness and without speech one with the other, whether in other matters that habituate to desire — all is forbidden. But anything in which there is no closeness of flesh nor a matter that leads to habituation to sin is permitted, even though she does them for the need of her husband and in his presence'.
It is explained in his words that 'his standing close to her in a place that habituates' — meaning a place that habituates to sin, such as sleeping in one bed — and not the very standing in proximity, and not as the author of Shevet HaLevi understood.
And as the Tashbetz wrote12: 'To sit close to her on the ground upon a mat is permitted, and there is no need for a distance of four amos, for only actual touching was forbidden, and so wrote the Rambam z"l'.
And in the responsa Be'er Moshe (Stern)13 he wrote to discuss regarding reading books or newspapers: 'And according to the above matters I answered a certain man who asked me, [saying] that their way — that is, of a man and his wife — is to read from one book together, one beside the other, during her days of purity, and he asks whether during her days of tumah they too are permitted to read one beside the other from a book. And I answered that they are certainly forbidden, for this way is a way of affection, since sitting at one table close to one another arouses affection and is forbidden. But that one sit and one stand — in such a manner it is permitted, similar to what the Rema wrote, that if their way is to eat from one bowl and now each eats from his own bowl, no distinguishing marker [hekker] is needed. And in our case, in such a manner it is permitted both according to the Bach and according to the Shach (s.k. 10) and the Sidrei Taharah (s.k. 6, d.h. "the Mordechai wrote"). And so I answered someone whose way it is to read the newspaper every evening with his wife, that during her days of tumah they may read the newspaper only in a manner where one sits and one stands. So it is according to the essence of the law, according to the Shulchan Aruch; but I advised them that, according to the law, the times have changed entirely, and therefore during her days of tumah they should not read the newspaper together at all, for the newspapers nowadays are full of pictures of licentiousness, and there are also written there matters of murder, of affection and love, and the like, very much; and all this is included in frivolity and levity if they read and view together, which is forbidden according to the Shulchan Aruch'.
And if so, according to his words, when it concerns matters that are frivolity and levity, then it is forbidden from the letter of the law, except that a distinguishing marker [hekker] would help, and even in this it is proper to be stringent; but in our case, which concerns tefillah and the saying of pesukim, there is no matter of frivolity and levity in it, and it is permitted.
And in Taharas HaBayis of the Gaon R' Ovadia Yosef14 he wrote: 'And I say that it all depends on the matter, and if they can be very careful that they not touch one another, one may be lenient. And even on account of affection there is nothing here, for Chazal forbade only affection that leads to habituation to sin, as the Kreisi U'Pleisi and his associates wrote, and we have no [right] to add stringencies that have no mention in the words of Chazal'.
And so wrote [the author] in Chut HaShani15: 'It is permitted to walk under one umbrella, and likewise it is permitted to read together from one book or newspaper, provided that they be careful of touching'.
If so, in practice, from the letter of the law it is permitted for the husband and wife to say V'yiten Lecha from one sefer, as long as they are careful not to touch one another, not even their garments, [though there is one who wrote that when reading matters that arouse affection one must make a distinguishing marker (hekker)].
Notes:
1 פט"ז ↩
2 שבת יג, ב ↩
3 הל' איסורי ביאה פ"יא הי"ח ↩
4 שו"ע יו"ד סי' קצה ס"ב ↩
5 הל' נדה סי' שיח ↩
6 נדה סד, א ↩
7 ח"ג סי' נח אות ט ↩
8 שבט הלוי ס' קצה ס"ב אות ג ↩
9 ח"ב סי' לח אות מג. וראה הנסמן בטהרה כהלכה פי"ד הערה 16 ↩
10 שיעורי שבט הלוי ס"ב אות ג ↩
11 בטהרה כהלכה פי"ד הי"ז כתב: *'ולפיכך יש מי שכתב* שיש להמנע מלקרוא יחד מתוך ספר אחד', ודייק בלשונו 'יש מי שכתב'. משמע שזהו חומרת בעל שבט הלוי מד"ע וק"ל ↩
12 שם אות ד ↩
13 ח"ב סי' סד אות ה ↩
14 ח"ב ע' קיג בהערה יג ↩
15 ע' רטז סי"ד וכ"כ שם ע' שמח ↩
From the 'Shoneh Halacha' project — a daily halacha with reasons and sources
Link to the (silent) group: 'Shoneh Halacha — Chabad Minhogim'
Join the WhatsApp groupMentioning Eliyahu Hanavi on Motzaei Shabbos
[א] (halacha 837)
The minhag of mentioning Eliyahu HaNavi on Motzaei Shabbos is a very ancient minhag, as the Or Zarua writes1: 'I saw in a responsum of the Geonim, and it seems to me that it was a responsum of Rabbeinu Yosef Tov Elem zt"l, who was asked about that which we are accustomed in our kingdom in the land of Canaan to recite havdalos and piyutim that were composed about Eliyahu z"l on Motzaei Shabbos ..'2.
And regarding the reason for the matter, the HaManhig writes3: 'And that which they sing throughout all the territory of Israel about Eliyahu HaNavi is because he is the herald who will come to us speedily before the Mashiach, as it is written הנה אנכי שולח לכם את אליהו הנביא ("Behold, I send to you Eliyahu the prophet"), and it is already assured to Israel that Eliyahu HaNavi does not come on the eves of Shabbosos and Yamim Tovim because of the trouble, as stated in Eruvin, and the herald will come to us on Motzaei Shabbos, for in the merit of Shabbos may the Rock, Hashem, be willing and come to Israel and to Zion as a redeemer. Ibn HaYarchi.'
The Tur4 writes: 'There are those who are accustomed to recite on every Motzaei Shabbos all the pesukim in which Eliyahu is mentioned, and they say that it is good for forgetfulness and that his ways will be successful throughout the entire week'.
The Abudraham5 cited the words of the HaManhig, and wrote: 'And this reason is difficult for him: why do we not likewise mention on Motzaei Yamim Tovim? And it may be answered because the law of Yom Tov is one day, yet we observe two days, and since it was deferred it was deferred6. However, this reason is not correct, and the correct one in my eyes is that that which they instituted to mention Eliyahu on Motzaei Shabbos is because of Shabbos, as we say in Shabbos in the chapter Kol Kisvei HaKodesh: And Rav Yehudah said in the name of Rav, had Israel kept the first Shabbos, no nation or tongue would have ruled over them, as it is stated ויהי ביום השביעי יצאו מן העם ללקוט ולא מצאו ("And it came to pass on the seventh day that some of the people went out to gather, and they found none"). And it is written after it ויבא עמלק וילחם עם ישראל ברפידים ("And Amalek came and fought with Israel in Rephidim"). And further we say there, Rashb"i said: had Israel kept two Shabbosos according to their law, they would immediately be redeemed, as it is stated כי כה אמר ה' לסריסים אשר ישמרו את שבתותי וגו' ("For thus says Hashem to the eunuchs who keep My Shabbosos etc."). And it is written after it והביאותים אל הר קדשי ("And I will bring them to My holy mountain"). And therefore we say to HaKadosh Baruch Hu: behold, we have kept the Shabbos as You commanded us; from now, send us Eliyahu HaNavi. And also the reason they instituted to say Eliyahu HaNavi at havdalah is because havdalah is a sign to distinguish between holy and profane, and likewise Eliyahu, when he comes, will distinguish between the fit among Israel and the unfit among them, as it is stated כי הוא כאש מצרף וכבורית מכבסים ("for he is like a refiner's fire and like fullers' soap").'
An additional reason is brought in the Mahar"sh of Neustadt7, cited in the Mahari"l8: 'The Mahar"sh z"l said that the reason they are accustomed to recite zemiros and pesukim about Eliyahu on Motzaei Shabbos is that so it is found written, that on every Motzaei Shabbos Eliyahu sits beneath the Tree of Life and writes the merits of those who kept the Shabbos'.
And regarding the time and place of the mentioning, the Ba"ch9 writes on the words of the Tur: 'It implies that in the beis knesses the chazzan and the congregation would mention it together, and so wrote the Abudraham, but in these lands they are not accustomed thus; rather each one in his home mentions Eliyahu HaNavi'.
And so wrote the Levush10: 'And when they come to the house they recite piyutim in which Eliyahu HaNavi is mentioned, because we have a tradition that Eliyahu does not come on the eves of Shabbosos nor on the eves of Yamim Tovim, so as not to desecrate them, and all the more so on Shabbos and Yom Tov itself, as stated in Eruvin, and therefore we pray, since the Shabbos has passed and he is able to come, that he should come and bring us good tidings, salvations, and consolations'.
And the Rama writes11: 'And they are accustomed to say and to mention Eliyahu HaNavi on Motzaei Shabbos, to pray that he should come and bring us tidings of the redemption'.
And so wrote the Alter Rebbe12: 'They are accustomed to say and to mention Eliyahu HaNavi on Motzaei Shabbos after havdalah, to pray that he should come and bring us tidings of the redemption, for Eliyahu does not come on Erev Shabbos so as not to hold Israel back from the matters of the needs of Shabbos, and also on Shabbos he does not come if there is a prohibition of techumin above ten tefachim, and therefore we pray, since the Shabbos has passed and he is able to come, that he should come and bring us tidings'.
However, in the Alter Rebbe's Siddur he did not mention this minhag, and indeed in the Shaar HaKolel, in the introduction, he wrote regarding matters that the Alter Rebbe omitted in his Siddur: 'He also did not bring into the Siddur all that in which he did not find something to innovate, such as the selichos, the pizmonim, the piyutim, and the like, and those who wish to say them according to their minhag will find them in other siddurim'.
But the Rebbe Rashab wrote to him13: 'And in my opinion, even if we are all wise, we all know the Kabbalah, we must pray as we are commanded in the nusach of our great Rebbe z"l, to which nothing is to be added and from which nothing is to be subtracted etc., and that which his honor wrote there regarding the matter of the selichos, the piyutim, and the pizmonim .. and in my opinion, those pizmonim which he did not bring into the Siddur certainly should not be said'.
The Rebbe, in the sicha of Motzaei Shabbos Kodesh Parshas Noach 5740, mentioned this minhag, that there are those who say it verbally [in free translation]: 'On Motzaei Shabbos Kodesh, when we mention Eliyahu HaNavi, Eliyahu HaTishbi, Eliyahu HaGiladi several times, those who say it — and not merely think about it — surely know the number of times it is said, and if they did not count, let them count, and afterward they will already have a count'.
However, in the edited sicha14 the matter of there being those who are accustomed to say it was not brought, only that Motzaei Shabbos is connected to Eliyahu HaNavi: 'And Motzaei Shabbos Kodesh is also connected with [=הוא גם קשור עם] Eliyahu HaNavi, Eliyahu HaTishbi, Eliyahu HaGiladi'.
Thus we have seen that there is an ancient minhag among the Jewish people to mention Eliyahu HaNavi, the herald of the redemption, on every Motzaei Shabbos (and in the past this minhag was carried out as part of the conclusion of the Maariv tefillah of Motzaei Shabbos Kodesh in the beis knesses, and in later generations there were those who were accustomed to say it in the home), the Alter Rebbe in the Siddur did not mention this minhag, and did not bring a specific nusach of a recitation about Eliyahu HaNavi on Motzaei Shabbos, [the Rebbe mentioned that there are those who are accustomed to say it verbally, but in the edited sicha this was omitted].
--------------
Notes:
1 הל' מוצ"ש סי' צה ↩
2 וראה גם פירושי סידור התפילה לרוקח [קו] הבדלה עמוד תקצד ↩
3 הל' שבת עמודים קצח - קצט ↩
4 או"ח סי' רצט, (ובסי' רצה הביא את דברי המנהיג) ↩
5 סדר מוצ"ש ↩
6 וראה ג"כ מה שתירצו הב"ח, הפרישה ס"ק ה. מטה משה סי' תקב. תוספות שבת ס"ק ג ↩
7 סי' צד אות ב ↩
8 הל' שבת ↩
9 או"ח סי' רצה ↩
10 או"ח סי' רצה ס"א ↩
11 שו"ע או"ח סי' רצה ס"א בהג"ה ↩
12 או"ח סי' רצה ס"ה ↩
13 אג"ק ח"א ע' יח ↩
14 לקו"ש ח"כ ע' 380 ↩
Folding the Tallis on Motzaei Shabbos
[5] (halacha 836)
)
It is stated in the Minhogim of the Maharil1: 'Mahar"i Sega"l had a special tallis for Shabbos, and he would fold it every Motzaei Shabbos, for he said one should occupy oneself with a mitzvah at the beginning of the weekdays'.
And the Magen Avraham wrote2: 'The Maharil had a Shabbos tallis and he would fold it every Motzaei Shabbos in order to occupy himself with a mitzvah immediately, end of quote, and so too the people of Tzippori would do'3.
And so too wrote the Alter Rebbe4: 'There are among the meticulous ones who had a special tallis designated for the mitzvah of Shabbos, and every Motzaei Shabbos he would fold it in order to occupy himself with a mitzvah immediately'.
And the holy Rebbe, author of the Minchas Elazar, wrote in Nimukei Orach Chaim5: 'From here is a proof that the folding of the mitzvah tallis after the tefillah is also a mitzvah, and one must do it oneself, as is the minhag of our fathers and our righteous Rebbes, may their merit protect us, for if not, what mitzvah is there in folding it that he should be considered occupied with a mitzvah at the beginning of the week ..'.
And in the responsa Yafeh LaLev (Palagi)6 he wrote: 'And when he removes the tallis, let him take care not to have it folded by another, for that is detrimental to one's mazal—Refuah VeChaim chapter 12 section 187 page 57 column 2—and it appears that this applies specifically if it is his own tallis, and it is a cherishing of the mitzvah that he should fold the tallis and the tefillin himself and not through another'.
The Rebbe the Rayatz related on the second day of Rosh Chodesh Tammuz 56917 [in free translation]: 'The holy Rebbe R' Levi Yitzchak of Berditchev, of blessed memory, 'he was accustomed to fold his own tallis and tefillin himself. Once he was asked why he does not let his students or those close to him do this for him, since each one of them would very much want to do it with the greatest pleasure, the holy Rebbe R' Levi Yitzchak, of blessed memory, answered: The Holy One, blessed be He, attended in His own glory to the body of Moshe Rabbeinu—the body, even after the departure of the soul from it, is a holy body; the tallis and tefillin, at the time of the fulfillment of the mitzvos, are the body of the Essence of the Master of all worlds, and in it shines all the revelation of the lights in the entire order of hishtalshelus and that which is above hishtalshelus, and also that which is before the tzimtzum, and as it is in the Essence of the Ein Sof, blessed be He; and after he has done the mitzvah and removes the tallis and tefillin, they are a holy body, and for this reason he himself desired to occupy himself with this. So too a tzaddik, one who serves Hashem in truth, looked upon the body with deep understanding: that the essence of a person is the soul, and nevertheless the body too is holy. And in such a clear manner did he look upon a mitzvah'.
[In the sefer Taamei HaMinhogim8 he wrote in the name of the sefer Toldos Menachem: 'One who wishes that his wife should live long, let him fold the tallis on Motzaei Shabbos Kodesh, since the wife brings the tallis to the groom; from this comes the insistence that he should guard the tallis and fold it immediately on Motzaei Shabbos Kodesh, in order to show that he is not anticipating another tallis that another woman would bring him, God forbid'].
★ ★ ★
Question: At what stage of Motzaei Shabbos is the time for folding?
Answer: We found in the poskim several possibilities, as follows:
a) The Yaavetz wrote in his Siddur9: 'And it is simple that one is permitted to do it immediately after he has recited Havdalah in the tefillah once it has grown dark'.
b) In the Kitzur Shela"h10 he wrote: 'The Maharil wrote that the custom is immediately when the chazzan begins "Vihi Noam" that they fold the tallis, to show that until now we were forbidden in melachah and now we are permitted and we begin to do the melachah of a mitzvah etc.'.
In Likkutei Maharich11 he commented on his words: 'And one who examines the Maharil will see that he did not write there to fold when one says "Vihi Noam". And also, the reason is not to show that until now it was forbidden in melachah, but rather as the Mag"a wrote, in order to occupy oneself with a mitzvah immediately. And it is also not fitting, when one says "Vihi Noam" and the order of Kedushah, to occupy oneself then with any melachah, even a light one. And from the arrangement of the Mag"a it appears to fold after Havdalah'.
c) In Midrash Talpiyos12 he wrote: 'On Motzaei Shabbos, immediately upon his leaving the beis haknesses, before he recites Havdalah, he should fold the tallis, for it is a great danger, because if he does not fold it immediately on Motzaei Shabbos after leaving the beis haknesses, then the kelipos cling to the tallis; however, if he forgot after the fact and did not fold it on Motzaei Shabbos, then the next morning when he puts it on, he should take the tallis and shake it out on every side toward the ground'.
d) In Derech Chaim13 he wrote: 'The custom is immediately after Havdalah to fold the tallis so that one occupies himself immediately with a mitzvah after Havdalah'.
e) In Darkei Chaim VeShalom14 it is explained that he folded the tallis after the recitation of "VeYiten Lecha" and the mention of Eliyahu HaNavi.
Regarding the conduct of the Rebbe, the attendant related15: 'The Rebbe wore on Shabbosos and Yomim Tovim the same tallis that he wore during the week, and he folded it after he finished reciting "VeYiten Lecha"'.
Therefore, in practice one must fold the tallis on Motzaei Shabbos [and one whose tallis remains in the beis haknesses should fold it at least after he finishes the recitation of "Vihi Noam" and "VeAtah Kadosh"16], and the Rebbe folded after the recitation of "VeYiten Lecha".
Notes:
1 בהבא לקמן ראה חקרי מנהגים ח"ב סי' עא ↩
2 הל' שבת אות מ ↩
3 סי' ש בהקדמה ↩
4 ראה סידור יעב"ץ סדר מוצאי שבת אות י. דעת תורה. עלי תמר על הירושלמי ברכות פ"ח ה"ו ↩
5 שו"ע או"ח סי' ש ס"ד ↩
6 או"ח סי' ש אות א ↩
7 ח"ג או"ח סי' חי ↩
8 סה"ש התרצ"א ע' 249 ↩
9 אות תתקמז הע' י ↩
10 נסמן בהערה 4 ↩
11 דיני מוצ"ש ע' קעב ↩
12 ח"ב פו, א ↩
13 אות ה ענף הבדלה ע' 159 הובא בישועות חכמה סי' צו ס"ד ↩
14 סי' צז סי"ב ↩
15 סי' תסט ↩
16 בקדש פנימה ע' 17 אות כה, הליכות ומנהגי שבת קודש ע' קמח ↩
17 וראה דברי שו"ע אדה"ז סי' רצט סעיף יט ↩