A makeup kiddush and a makeup havdala? TB Pesakhim 105

 Everybody knows that makeup exams exist. Today’s daf TB Pesakhim 105 wonders if you forgot to say kiddush on Friday night or havdala on Saturday night is there a grace period where you can make it up?

“Ravina raised a dilemma before Rav Nakhman bar Yitzkhak: With regard to one who did not recite kiddush on Shabbat eve, i.e., on the night of Shabbat, what is the halakha with regard to his ability to recite kiddush at any time over the course of the entire day? May one recite kiddush later, or has he lost his opportunity by failing to recite kiddush at the proper timekh Rav Nakhman bar Yitzkhak said to him: From the fact that the sons of Rabbi Khiyya say that one who did not recite havdala at the conclusion of Shabbat may recite havdala any time over the course of the entire week, it can be inferred that here too, one who did not recite kiddush on Shabbat eve may recite kiddush at any time over the course of the entire day.” (Sefaria.org translation) and

The answer is clearly yes there is a makeup kiddush and havdala. Starting with havdala, one many say havdala up untill Wednesday morning. Let’s look at the week like this. Sunday, Monday, Tuesday we bask in the glow of the previous Shabbat. We began to look forwards towards the next Shabbat starting on Wednesday. The daily Psalm for Wednesday, Psalm 94, concludes with the first two verses of Psalm 95. “לְכוּ נְרַנְּנָה לַייָ, נָרִֽיעָה לְצוּר יִשְׁעֵֽנוּ. נְקַדְּמָה פָנָיו בְּתוֹדָה, בִּזְמִרוֹת נָרִֽיעַ לוֹ -Come, let us sing joyously to the LORD, raise a shout for our rock and deliverer; let us come into His presence with praise; let us raise a shout for Him in song!” Everybody who attends Friday night services knows that we begin the Kabbalat Shabbat service with Psalm 95. The main difference between the Saturday night havdala service and the makeup havdala service is the omission of the blessing over the candle.

If one did not say the Friday night kiddush, he may say it all day Saturday. The only difference between the two is the introductory paragraph ויכולו-vayakhulu (Genesis 2:1-2) is omitted.. (Shulkhan Arukh, Orekh Hayyim, 271:8, see the Rama)

To know that errors of omission can be corrected is nice to know.