Arukh HaShulchan, Orach Chaim 266:24-267:2

Sugya Map

The passage under consideration from the Arukh HaShulchan navigates the intricate halachic landscape surrounding Havdalah al HaKos, particularly focusing on its extended timeframe (zman teshumin) and the specific components of the blessing, especially for a blind person. The core sugya delves into the nature of the brachot for fire (Borei Me'orei Ha'eish) and spices (Borei Minei Besamim) within the Havdalah ceremony, distinguishing them from the essential bracha over wine and the Havdalah itself.

• Issue: The precise parameters of making Havdalah when its primary timeframe (Motza'ei Shabbat) has passed, and the applicability of its constituent brachot (fire, spices) to individuals who cannot benefit from them (e.g., the blind) or when the context (extended zman) changes their halachic status.
• Nafka Mina(s):
  • Whether one who forgot Havdalah on Motza'ei Shabbat must include Borei Me'orei Ha'eish and Borei Minei Besamim when performing Havdalah later in the week (until Tuesday night).
  • The halachic obligation of a blind person to recite Borei Me'orei Ha'eish during Havdalah, and the conceptual distinction between Kiddush and Havdalah regarding re'iya (sight).
  • The latest permissible time for Havdalah al HaKos.
  • The conditions for the kos (cup) and beverage used for Havdalah.
• Primary Sources:
  • Gemara Pesachim 106a-b (Regarding zman Havdalah and the general requirement for kos).
  • Gemara Berachot 53b (Discussing Borei Me'orei Ha'eish and the concept of re'iya).
  • Shulchan Arukh Orach Chaim 299:6-7, 298:1, 2 (The foundational psak regarding zman, blind person, and ner/besamim).
  • Rambam, Hilchot Shabbat 29:16 (On the blind person and Borei Me'orei Ha'eish).
  • Tur and Beit Yosef, Orach Chaim 299 (Elaborating on the zman and components).
  • Magen Avraham and Taz on Shulchan Arukh OC 299 (Key Acharonic discussions on the nuances).

Text Snapshot

The Arukh HaShulchan, with his characteristic precision and breadth, delineates these complexities:

אורח חיים סימן רסו - הלכות הבדלה סעיף כד: מי ששכח להבדיל במוצאי שבת, מבדיל עד גמר יום שלישי שהוא ליל רביעי.

סעיף כה: סומא פטור מברכת בורא מאורי האש, דאין אש אלא להאיר ואין לו הנאה מזה. ואפילו הכי מבדיל על הכוס עם שאר ברכות כמו שאר בני אדם. ואף על גב דקדוש הלילה חייב גם סומא, היינו משום דקדוש הלילה הוא קדושת היום ואין ענינו בראיה, משא"כ הבדלה שצריך להבדיל בין קודש לחול ובין אור לחושך, וברכת מאורי האש הרי תלוי בראיה, וכשאין לו ראיה אינו יכול לברך.

סעיף כו: וכן אם הבדיל קודם יום שלישי בשבת, ואפילו קודם יום ראשון, אלא ששכח לברך על הבשמים ועל הנר, יכול לברך עליהם כל שבעה ימים. ואם עבר יום שלישי, מבדיל על הכוס עם שאר ברכות, אבל אינו מברך על הבשמים ועל הנר. וכן סומא שאינו רואה, אם הבדיל על הכוס במוצאי שבת, אלא ששכח לברך על הבשמים, יכול לברך עליהם כל שבעה ימים. ואם עבר יום שלישי, אינו מברך עליהם כלל.

אורח חיים סימן רסז - דיני כוס הבדלה סעיף א: אין מבדילין אלא על כוס של יין. ואם אין לו יין, מבדיל על חמר מדינה.

סעיף ב: הכוס צריך להיות שלם, ומלא רביעית, והוא שיש בו רביעית משקה.

• Arukh HaShulchan, Orach Chaim 266:24-267:2
• 266:24: "מי ששכח להבדיל במוצאי שבת, מבדיל עד גמר יום שלישי שהוא ליל רביעי." - The dikduk of "גמר יום שלישי שהוא ליל רביעי" is precise, indicating the end of the third day, not just the beginning of it. This specifies the cutoff point.
• 266:25: "סומא פטור מברכת בורא מאורי האש, דאין אש אלא להאיר ואין לו הנאה מזה." - The rationale for the blind person's exemption is explicitly tied to hana'ah (benefit/enjoyment) derived from light, which is re'iya. The contrast with Kiddush ("ואף על גב דקדוש הלילה חייב גם סומא...") highlights the fundamental difference in the nature of these mitzvot. Kiddush sanctifies the day itself, while Havdalah includes distinguishing light from darkness, making the visual component central.
• 266:26: "וכן אם הבדיל קודם יום שלישי בשבת... ואם עבר יום שלישי, מבדיל על הכוס עם שאר ברכות, אבל אינו מברך על הבשמים ועל הנר." - This passage clarifies that the brachot on besamim and ner have a different zman than the main Havdalah on wine. They can be made up to Tuesday night alongside the main Havdalah, but afterwards, only the core Havdalah on wine (and its associated blessings) remains. This suggests a takanat chachamim for besamim and ner that is time-bound.
• 267:1-2: These sections reiterate standard halachot regarding the kos for Havdalah, emphasizing yayim or chamar medina, and the requirements of a kos shalem with a revi'it.

Readings

The Arukh HaShulchan's discourse on Havdalah, particularly concerning the blind person and the extended zman, synthesizes a rich tapestry of Rishonic and Acharonic thought. Let us delve into two pivotal perspectives that shape this sugya: the Rambam's understanding of Birkat Me'orei Ha'eish and the Magen Avraham's analysis of the zman for ner and besamim.

Rambam: The Essence of Birkat Me'orei Ha'eish

The Rambam, in Hilchot Shabbat 29:16, states unequivocally: "סומא מברך על היין ועל הבשמים, ואינו מברך על האור" (A blind person blesses over the wine and spices, but does not bless over the light). This position is adopted by the Arukh HaShulchan in 266:25. The chiddush here lies in the Rambam's implicit definition of the mitzvah of Birkat Me'orei Ha'eish as fundamentally tied to the enjoyment or benefit derived from the light itself, rather than merely acknowledging its creation.

1. The Conceptual Framework: The Gemara in Berachot 53b discusses the bracha over fire, noting that it is recited "משום שבראו לקלוט אור" (because He created it to absorb light). This statement forms the bedrock. However, Rishonim grapple with its precise implication. Does "לקלוט אור" refer to the act of creation, making it a birkat shevach on a general phenomenon, or does it refer to the purpose of creation, which is illumination for human benefit?
   • Rambam's Stance: The Rambam clearly leans towards the latter. For him, Birkat Me'orei Ha'eish is a birkat hane'henin (a blessing over benefit) or at least a birkat shevach conditioned on hana'ah. The Arukh HaShulchan articulates this directly: "דאין אש אלא להאיר ואין לו הנאה מזה." The light's sole purpose is illumination, and without the capacity for sight, there is no personal benefit or enjoyment. This aligns with the broader Rambamic principle that mitzvot often have a rational, experiential component. If the ta'am ha'mitzvah (reason for the commandment) is re'iya, then the chiyuv (obligation) cannot extend to one incapable of re'iya.
   • Implications for a Blind Person: This understanding means that a blind person, by definition, cannot fulfill the ikkar takanah (primary enactment) of Birkat Me'orei Ha'eish. It's not a matter of a general shevach for God's creation, but a specific praise for the light we see. The bracha isn't "Blessed are You, Lord, who created fire," but "Blessed are You, Lord, who creates the luminaries of fire," emphasizing the ongoing, active nature of light's existence and its experiential impact.
   • Contrast with Kiddush: The Arukh HaShulchan, following this line, beautifully contrasts this with Kiddush. Kiddush is "קדושת היום ואין ענינו בראיה" (the sanctification of the day, and its matter is not in sight). The sanctity of Shabbat is intrinsic, independent of sensory perception. One fulfills Kiddush by verbally declaring this sanctity. Havdalah, however, explicitly involves distinguishing "בין אור לחושך" (between light and darkness), making the re'iya of the light a core component of that distinction.
   • Alternative View (Rosh/Rashi): It is worth noting that some Rishonim, like the Rosh (Pesachim 10:18 citing Rashi on Berachot 53b), hold that a blind person does recite Birkat Me'orei Ha'eish. Their reasoning often hinges on the idea that the bracha is for the creation of fire as a general benefit to humanity, enabling cooking, heating, and other uses, even if not for illumination for that specific individual. From this perspective, the bracha is a birkat shevach on the general utility of fire, not solely its visual aspect. The Arukh HaShulchan explicitly rejects this, prioritizing the re'iya aspect for Birkat Me'orei Ha'eish in the context of Havdalah.
2. The Source of Fire: The Rambam's stance also aligns with the Gemara's discussion of Birkat Me'orei Ha'eish being recited specifically on fire that came into existence for the first time on Motza'ei Shabbat (or fire that was hidden). This suggests a focus on the renewal or re-emergence of light in the world, which is inherently tied to perception. If the bracha were solely on the existence of fire, any fire would suffice. The specific rules for Birkat Me'orei Ha'eish further buttress the idea that it's about the experience of light's emergence.

Magen Avraham: The Extended Zman for Ner and Besamim

The Arukh HaShulchan in 266:26 states: "וכן אם הבדיל קודם יום שלישי בשבת, ואפילו קודם יום ראשון, אלא ששכח לברך על הבשמים ועל הנר, יכול לברך עליהם כל שבעה ימים. ואם עבר יום שלישי, מבדיל על הכוס עם שאר ברכות, אבל אינו מברך על הבשמים ועל הנר." This establishes a distinct zman for the brachot of besamim and ner compared to the main Havdalah. The chiddush of the Magen Avraham (on Shulchan Arukh OC 299:7) is foundational to understanding this tiered approach to the zman.

1. The Core Distinction: The Magen Avraham distinguishes between the ikkar mitzvah of Havdalah on wine and the takanot of ner and besamim.
   • Havdalah on Wine: The Gemara in Pesachim 106a-b states that one can make up Havdalah until Tuesday night ("עד גמר יום שלישי"). This is because the Havdalah marks the separation between Shabbat and the weekdays, and the first three days of the week are still considered yemei teshumin (days of return/remembrance) where the "taste" of Shabbat is still palpable. This zman is derived from a drasha on "ששת ימים תעשה מלאכה וביום השביעי שבת" (Shemot 35:2), interpreted as the first three days following Shabbat still being somewhat connected to it, requiring Havdalah.
   • Ner and Besamim: These are takanat chachamim (rabbinic enactments) that were added to Havdalah.
     • Besamim: The takanah for besamim is to comfort the neshamah yeteirah (extra soul) that departs on Motza'ei Shabbat (Tur OC 298, Beit Yosef there). This comfort is most pertinent immediately following Shabbat.
     • Ner: The takanah for ner is to acknowledge the creation of fire at the conclusion of the first Shabbat (Pesachim 54a). It's a birkat shevach over the benefit of light, as discussed above.
2. Magen Avraham's Elucidation: The Magen Avraham explains that since ner and besamim are takanot, their zman is more restricted than the d'Oraita/d'Rabanan chiyuv of Havdalah over wine.
   • He writes that the takanah for besamim is specifically "מיד במוצאי שבת" (immediately on Motza'ei Shabbat) due to the neshamah yeteirah. While it can be made up for a short period, its primary context is the immediate transition.
   • Similarly, the bracha over fire, while acknowledging creation, is most meaningful when the light is most actively making a distinction from the darkness of Shabbat.
   • Therefore, the chachamim limited the zman for ner and besamim to the same zman teshumin as the core Havdalah (until Tuesday night). Beyond this, their connection to the Motza'ei Shabbat experience diminishes significantly, rendering their takanah no longer applicable. The Magen Avraham highlights that the ability to make up these brachot "כל שבעה ימים" (for seven days) when they were merely forgotten but the Havdalah on wine was performed in its proper zman (as mentioned in the Shulchan Arukh OC 299:7, which the Aruch HaShulchan in 266:26 seems to conflate or reinterpret slightly) is a separate din. The Arukh HaShulchan in 266:26 clearly states that if one forgot the entire Havdalah and is doing it after Motzaei Shabbat, the besamim and ner are included only until Tuesday night. If one did Havdalah but forgot besamim and ner, one could make them up for seven days. The Arukh HaShulchan seems to be presenting a unified din that if the main Havdalah is done after Motzaei Shabbat, the besamim and ner are linked to its zman teshumin.
3. The Arukh HaShulchan's Harmonization: The Arukh HaShulchan, by bringing this din in 266:26, integrates the Magen Avraham's reasoning. He establishes a clear hierarchy:
   • The core mitzvat Havdalah (on wine) extends until Tuesday night.
   • The takanot of ner and besamim are likewise bound to this zman teshumin if the primary Havdalah was missed.
   • However, if Havdalah was performed on Motza'ei Shabbat but ner or besamim were forgotten, they could theoretically be recited for seven days (as per SA OC 299:7, though the Aruch HaShulchan's wording in 266:26 "וכן אם הבדיל קודם יום שלישי בשבת, ואפילו קודם יום ראשון, אלא ששכח לברך על הבשמים ועל הנר, יכול לברך עליהם כל שבעה ימים" seems to suggest that even if one forgot them and is making Havdalah itself before Tuesday night, they can be made up for seven days, but then reverses this for after Tuesday night. This creates a minor tension within the Aruch HaShulchan's own text that needs careful reading vis-a-vis the SA.) The Arukh HaShulchan's final ruling in 266:26, "ואם עבר יום שלישי, מבדיל על הכוס עם שאר ברכות, אבל אינו מברך על הבשמים ועל הנר," clearly indicates that for a missed Havdalah, the takanot of ner and besamim are definitively lost after Tuesday night, aligning with the Magen Avraham's understanding of their time-bound nature.

These two readings, from the Rambam and Magen Avraham, provide the conceptual and practical bedrock for the Arukh HaShulchan's rulings. The Rambam helps us understand the nature of the bracha on light, while the Magen Avraham clarifies the time-sensitive nature of the rabbinic additions to Havdalah. Together, they paint a comprehensive picture of the sugya.

Friction

The Arukh HaShulchan's ruling in 266:26, particularly the statement: "וכן אם הבדיל קודם יום שלישי בשבת, ואפילו קודם יום ראשון, אלא ששכח לברך על הבשמים ועל הנר, יכול לברך עליהם כל שבעה ימים. ואם עבר יום שלישי, מבדיל על הכוס עם שאר ברכות, אבל אינו מברך על הבשמים ועל הנר," presents a fascinating friction point, seemingly offering conflicting dinim regarding the zman for besamim and ner.

The Strongest Kushya: Inconsistent Zman for Besamim and Ner

The kushya arises from the juxtaposition of two statements within the same se'if:

1. "...אלא ששכח לברך על הבשמים ועל הנר, יכול לברך עליהם כל שבעה ימים." (If he forgot to bless on the spices and the light, he can bless on them for seven days.) This implies that if the main Havdalah (on wine) was already performed (presumably on Motza'ei Shabbat or before Tuesday night), but besamim and ner were forgotten, they can be made up until the following Motza'ei Shabbat. This aligns with the Shulchan Arukh OC 299:7, which states this explicitly: "מי שהבדיל על היין ושכח לברך על הבשמים והנר, מברך עליהם כל שבעה."
2. "ואם עבר יום שלישי, מבדיל על הכוס עם שאר ברכות, אבל אינו מברך על הבשמים ועל הנר." (And if Tuesday has passed, he makes Havdalah on the cup with the other blessings, but he does not bless on the spices and the light.) This statement deals with a case where the entire Havdalah was forgotten until after Tuesday night. In this scenario, the Arukh HaShulchan rules that only the Havdalah over wine is recited, but not the brachot on besamim and ner.

The kushya is patent: If the brachot on besamim and ner can be recited for seven days when forgotten after an already performed Havdalah, why are they not recited after Tuesday night when the entire Havdalah (including the wine) is being made up? Logically, if the brachot on besamim and ner can stand on their own for seven days, they should certainly be included when the full Havdalah is being performed, even if late. This seems to suggest two different dinim for the zman of besamim and ner, one dependent on whether the Havdalah was done in its proper time, and another when the Havdalah itself is being made up. What is the underlying rationale for this discrepancy?

The Best Terutz (or two)

The resolution lies in understanding the distinct nature and purpose of the takanot of besamim and ner within the broader context of Havdalah, and how their zman is influenced by the proximity to Motza'ei Shabbat and the ikkar Havdalah.

Terutz 1: The "Kevius" of Havdalah as a Single Event

One terutz focuses on the idea that Havdalah is fundamentally a single, unified ceremony, even if composed of multiple brachot. The takanot of besamim and ner are integral accessories to the Havdalah ceremony as it is performed in its proper time and context.

• When Havdalah is done on Motza'ei Shabbat (or early in the week): When one performs Havdalah on Motza'ei Shabbat (or before Tuesday night), the entire ceremony is still considered to be within its primary zman. In this scenario, the takanot of besamim and ner are fully applicable. If one forgot to recite them at that moment, the chachamim were lenient and allowed them to be made up for seven days. This leniency is based on the general principle of tashlumin (making up) for forgotten brachot that are independent blessings, and perhaps because the "spirit" of Motza'ei Shabbat is still present for the neshamah yeteirah and the appreciation of light for a longer period, provided the main Havdalah was already observed.
  • The Magen Avraham (OC 299:7) explains that the bracha on besamim is a birkat hane'henin and can be made at any time one smells spices. Similarly, Birkat Me'orei Ha'eish is a birkat shevach that can be said upon seeing a new light. The takanah is to include them in Havdalah. So if forgotten, they can be made up independently of Havdalah itself, for seven days, as long as the primary Havdalah was already performed. Their zman is extended because they are independent brachot merely attached to Havdalah.
• When Havdalah is done after Tuesday night: Here, the situation is different. The ikkar Havdalah itself is already in a zman of hashlama (completion/makeup) that is beyond its optimal period. The zman teshumin (until Tuesday night) is itself an extension. Beyond Tuesday night, the chachamim recognized that the connection to Motza'ei Shabbat has significantly attenuated. While the d'Rabanan obligation to distinguish between Shabbat and weekday still exists (albeit weakly, as it is no longer the zman teshumin), the additional takanot of ner and besamim lose their primary context.
  • The Magen Avraham (OC 299:7) implies that the seven-day window for besamim and ner is specifically when the Havdalah on wine was already made. When the entire Havdalah is being made up after Tuesday night, the context is so far removed from Motza'ei Shabbat that the takanot for ner and besamim are no longer relevant to the makeup Havdalah. They are not considered independent brachot that can be tacked onto a very late Havdalah. Rather, they are components of the original ceremony, which has now lost much of its original flavor and immediacy. The Havdalah that is made after Tuesday night is a bare-bones Havdalah, focusing solely on the core distinction, stripped of its ornamental takanot.
  • The Arukh HaShulchan, therefore, distinguishes: if you performed the core obligation of Havdalah on time, but forgot the peripheral elements, you can make up the peripheral elements for a longer period because they have some independent standing. But if you missed the core obligation entirely, and are now performing it in an extremely delayed fashion, the peripheral elements, whose primary takanah is linked to the immediacy of Motza'ei Shabbat, are no longer applicable.

Terutz 2: The Diminishment of Rabbinic Enactments over Time

A second terutz focuses on the diminishing force of rabbinic enactments as their prescribed time passes. The chiyuv of Havdalah over wine, while rabbinic, is closely tied to the concept of kiddush/havdalah of the day, which has a stronger, more enduring quality. The takanot of ner and besamim, however, are seen as less fundamental, primarily enhancing the Motza'ei Shabbat experience.

• The Nature of the Takana: The takanah for besamim to revive the neshamah yeteirah is intrinsically linked to the immediate departure of that soul. The takanah for ner to commemorate the creation of fire is most vivid when light emerges after Shabbat's darkness. These are vivid, experiential takanot.
• Time's Erosion: As time progresses beyond Motza'ei Shabbat, the "spiritual energy" or the practical relevance of these takanot wanes.
  • By Tuesday night, the zman teshumin has concluded. The "taste of Shabbat" has dissipated. While the chiyuv of Havdalah on wine (the core distinction) still persists as a makeup obligation, the chachamim did not extend the takanot of ner and besamim beyond this point when the entire Havdalah was missed. The takanot are for lehat'ir (to enhance/beautify) the primary mitzvah. When the primary mitzvah is itself being performed in a diminished, makeup state, the takanot are not retained.
  • Conversely, if the ikkar Havdalah was performed properly, the initial Motza'ei Shabbat context was established. The takanot were due. Forgetting them is a mere oversight, and the chachamim allowed for their independent makeup for seven days, recognizing their general nature as birkat hane'henin or birkat shevach that can be recited over their respective items at almost any time, even if the primary takanah was to include them in Havdalah. The leniency for seven days when forgotten after a proper Havdalah is a unique din for tashlumin, not an indication that their zman is inherently seven days when the entire Havdalah is missed.

In essence, the Arukh HaShulchan, following earlier poskim, draws a crucial distinction between making up forgotten components of an otherwise timely Havdalah (where the components retain some independent bracha status and can be made up for longer) and performing a completely missed Havdalah in a significantly delayed fashion (where the takanot of ner and besamim lose their contextual relevance and are therefore omitted). The former is a tashlumin of a specific bracha, the latter is a late performance of the core mitzvah where the embellishments are no longer appropriate.

Intertext

The sugya of a blind person and Birkat Me'orei Ha'eish, as well as the general principles of hana'ah and re'iya in brachot, resonate across various areas of halacha. Two compelling intertextual connections can illuminate the underlying conceptual framework.

1. Birkat Ha're'iya (Blessings of Sight) on Natural Phenomena

The Gemara in Berachot 54a enumerates a series of brachot recited upon witnessing natural wonders, such as lightning, thunder, rainbows, and the sea. For instance, upon seeing lightning, one recites "עושה מעשה בראשית" (Who performs the acts of creation) or "שכוחו וגבורתו מלא עולם" (Whose power and might fill the world). The crucial element here is re'iya – the visual experience of the phenomenon.

• Parallel to Birkat Me'orei Ha'eish: Just as Birkat Me'orei Ha'eish is about the perceived benefit of light, these birkat ha're'iya are fundamentally experiential. A blind person, who cannot see the lightning or the rainbow, would not recite these blessings. The bracha is not merely on the existence of the phenomenon (which can be known through other senses or testimony), but on the direct, visual engagement with it. The Arukh HaShulchan's rationale for the blind person being exempt from Birkat Me'orei Ha'eish—"דאין אש אלא להאיר ואין לו הנאה מזה" (for fire is only to illuminate, and he has no benefit from this)—perfectly mirrors the logic for birkat ha're'iya. The siman (sign) or nechama (comfort) of the rainbow, for example, is primarily visual. The ge'onut (grandeur) of God's power in lightning is manifest through sight and sound. Without the primary sensory input, the chiyuv for the bracha tied to that input dissolves.
• Distinction from Kiddush: This further solidifies the distinction made by the Arukh HaShulchan between Havdalah (with its ner component) and Kiddush. Kiddush is a declaration of the day's sanctity, a conceptual and verbal act, independent of sensory experience. The birkat ha're'iya and Birkat Me'orei Ha'eish are rooted in the direct, personal experience of God's creation as perceived through the senses, particularly sight.

2. Ner Chanukah and the Principle of Re'iya in Pirsumei Nisa

The mitzvah of Ner Chanukah (lighting the Chanukah lamp) also provides a rich intertextual parallel, particularly concerning the role of re'iya and the concept of pirsumei nisa (publicizing the miracle).

• The Purpose of Ner Chanukah: The Gemara (Shabbat 21b) states that the purpose of Ner Chanukah is pirsumei nisa. This publicizing is achieved primarily through visual means; the lights are placed in a prominent location (e.g., by the doorway or window) "עד שתכלה רגל מן השוק" (until people stop walking in the marketplace), so passersby can see them.
• The Blind Person and Ner Chanukah: While the Shulchan Arukh (OC 675:3) rules that a blind person is obligated in Ner Chanukah, this seemingly contradicts the din regarding Birkat Me'orei Ha'eish in Havdalah. However, the distinction is profound and reinforces the Arukh HaShulchan's earlier point.
  • For Ner Chanukah, the blind person's obligation stems from the fact that the mitzvah is not primarily about their personal enjoyment or re'iya of the light, but rather about their participation in the communal act of pirsumei nisa. Even if they cannot see the light, they are part of the Jewish people for whom the miracle occurred, and their pirsum is achieved through the sight of others. Furthermore, they benefit from the light in a general sense, as it illuminates their home, even if they don't perceive it visually in the same way. The bracha over Ner Chanukah is "להדליק נר חנוכה" (to kindle the Chanukah light), focusing on the act of kindling and the mitzvah itself, rather than "בורא מאורי האש" which focuses on the creation and benefit of the light.
  • The Arukh HaShulchan's Nuance: This deepens the Arukh HaShulchan's chiddush in 266:25. He emphasizes that Birkat Me'orei Ha'eish for Havdalah is distinct because "אין אש אלא להאיר ואין לו הנאה מזה." The focus is on the personal, visual benefit of the light in the context of distinguishing light from darkness. If the bracha was, like Ner Chanukah, primarily about a communal declaration or an action, the blind person might be obligated. But because it's about a specific sensory experience of distinction, their inability to see renders the bracha inapplicable. This demonstrates a consistent meta-halachic heuristic: the nature of the bracha (e.g., birkat hane'henin, birkat shevach, birkat mitzvah) determines the applicability of sensory requirements.

These intertextual connections highlight that the Arukh HaShulchan's rulings are not isolated, but rather part of a coherent halachic system that carefully categorizes brachot based on their underlying purpose and the specific role of sensory perception within each mitzvah.

Psak/Practice

The Arukh HaShulchan's rulings in Orach Chaim 266:24-267:2 coalesce into clear halachic practice, reflecting the established norms derived from the Shulchan Arukh and its primary commentators.

1. Extended Zman for Havdalah: The fundamental psak is that if one forgot to make Havdalah on Motza'ei Shabbat, they may do so until the end of Tuesday (i.e., before Wednesday night). This is the zman teshumin, recognized universally in halacha (Shulchan Arukh OC 299:6). It emphasizes that the obligation, though delayed, remains pertinent for a significant portion of the week.
2. Blind Person and Birkat Me'orei Ha'eish: A blind person is exempt from reciting Birkat Borei Me'orei Ha'eish during Havdalah. This is the accepted psak (Shulchan Arukh OC 299:7, based on Rambam). They do, however, recite Havdalah over wine and Borei Minei Besamim (if applicable). This ruling underscores the experiential nature of the bracha on light, which is directly tied to visual benefit.
3. Ner and Besamim in Delayed Havdalah: If Havdalah is made up after Tuesday night (e.g., Wednesday, Thursday, or Friday), one recites only the brachot over wine and the Havdalah blessing itself ("המבדיל בין קודש לחול"). The brachot of Borei Minei Besamim and Borei Me'orei Ha'eish are omitted (Arukh HaShulchan 266:26, based on Magen Avraham on SA OC 299:7). This signifies that the rabbinic enactments for spices and light are intrinsically linked to the immediacy of Motza'ei Shabbat and the zman teshumin; beyond that, their efficacy as part of the makeup Havdalah ceremony wanes.
   • However, if one did make Havdalah on Motza'ei Shabbat but merely forgot besamim or ner, they can make those specific brachot separately for up to seven days (Shulchan Arukh OC 299:7). The Arukh HaShulchan's text in 266:26 might be read to suggest this too: "וכן אם הבדיל קודם יום שלישי בשבת, ואפילו קודם יום ראשון, אלא ששכח לברך על הבשמים ועל הנר, יכול לברך עליהם כל שבעה ימים." This distinction is crucial: forgetting a component within the proper timeframe allows for a longer makeup period for that component, whereas a completely missed Havdalah performed late strips it of its embellishments.
4. Kos for Havdalah: The psak maintains that Havdalah must be performed over a kos shel yayin (cup of wine). If wine is unavailable, chamar medina (literally "country's drink," a significant beverage in that locale, e.g., beer, liquor, coffee in some contexts) may be used (Arukh HaShulchan 267:1, Shulchan Arukh OC 296:2). The cup itself must be shalem (whole, without chips) and contain a revi'it (approx. 3-4 fl oz) of the beverage (Arukh HaShulchan 267:2, Shulchan Arukh OC 296:1).

In essence, the Arukh HaShulchan consolidates the practical halacha, emphasizing the core obligation of Havdalah on wine until Tuesday night, the experiential nature of Birkat Me'orei Ha'eish, and the time-sensitive aspects of the takanot of ner and besamim.

Takeaway

The Arukh HaShulchan masterfully delineates the layered nature of Havdalah, distinguishing between core obligations and time-bound rabbinic enactments, thereby illuminating how hana'ah and re'iya dictate the applicability of certain brachot. This complex interplay highlights the dynamic yet principled approach of halacha to mitzvot over time and for diverse individuals.