Women and Havdalah

Magen Avraham commentary on the Orach Chayim section of the Shulchan Aruch by R. Avraham Abele HaLevi (1635-1682), a prominent Polish scholar

They should not say Havdalah for themselves: The Bach wrote, even those who feel that women are exempt, in any event they are able to say Havdalah for themselves just as with Shofar and Lulav! And the custom is that even when there are men from whom they could hear it, they say it for themselves. It is possible that the opinion of the Ramah, for a mitzvah that has an action, women are permitted to make the bracha, but for a bracha that has no action, such as here, they are not permitted. This may be the reason they don't say Kiddush Levanah. But the Rosh states that every bracha that does not include " v'tzivanu", women can say the blessing - such as Hagadah. If men have already said Havdalah, they cannot say it for the women, and women are permitted to do for themselves on the spices, the wine - as these are Birkat Nehenin. And the main point is as per the Bach.

Aruch Hashulchan 296

Michael Epstein (1829-1908)

2. And one has fulfilled his biblical obligation in prayer (i.e. maariv), and our Rabbis established Havdalah be said on a cup of wine...and so too the mitzvah of Kidush is a biblical obligation, yet the the format of the prayer is rabbinic, so too with Havdalah.

4. The Maggid Mishna writes that there are those who disagree, and argue that Havdalah is only a rabbinic obligation. In their opinion, the connection to the biblical text is a reminder. But there is a practical implication to this difference with regards to women. If Havdalah is a biblical obligation, women are also obligated as in all mitzvot of Shabbat. And if it is Rabbinic, and is not connected to Shabbat but an independent issue, it is a posibitive time-bound commandment - for which wome are not obligated. And there are those that say that even if it is rabbinic, women are nevertheless obligated; it was made similar to Kiddush.

5. Because of this the Beit Yosef wrote: "Women are obligated in Havdalah just as they are in Kiddush, and there is one who disagrees." The Ramah wrote, therefore women should not say Havdalah for themselves, they should hear it from the men. And there is one who objects with him, saying that even if women were exempt, they are permitted to bless, like they bless on several positive time-bound commandments like sukkah, lulav, etc. And the opinion that writes they shouldn't say for themselves really means that women aren't obligated. But if they wish, they are permitted. And one supports the Ramah that in the setting that men have a biblical obligation, then women are permitted to make the blessing, but not in Havdalah if one considers this a rabbinic obligation for men; This surprises me, is not Lulav a rabbinic obligation all days of the holiday except for the first? And women do bless! And some want to argue that specifically in a mitzvah with an action, a woman can bless, but not a mtivah that has only speach. And this too isn't so, since in Havdalah there are actions, such as drinking the wine. And what is the argument for this position? And most Rabbis consider Havdalah do be a biblical obligation, and that women can exempt the men. And even if it were Rabbinic for women, then it is Rabbinic for men too, and women can still exempt the men. And the opinion that women aren't obligated at all is a singular position. Even if there is a concern with women exempting the men, and it is therefore better for them to hear it from the men, it is clear that if there is no one to say Havdalah for them, they should say it themselves. I have seen those who argue how can they say this, as women don't drink from the Havdalah cup. I am surprised by this, as if it were a law? It is just a minhag which not all are concerned about. It is clear that when women say Havdalah, they must drink...The majority consider women to be obligated, and a minority consider them exempt. And of course if they can say for themselves it is best, but if they can't - it is acceptable and obligatory for a man to say if for them, as is the opinion of the majority of Rabbis.