The Close of Shabbos and Havdalah

For the various customs here, see Eliyah Rabbah [by R. Eliyahu ben R. Wolff Shapira] 54:4; Shaar HaKollel 17:12; Likkutei Maharam, s.v. סדר מוצאי שבת.

Sefer HaMaamarim 5709, p. 26. [See also p. 181, below.]

Machzor HaShalem (Kehot), p. 402; see also Shaar HaKollel 9:13.

HaYom Yom, entry for 18 Teves.

According to the Zohar I, 14b, this passage is said because this is a time to recite the Psalm (91) in which one asks to be spared from misadventure [שיר של פגעים; Shevuos 15b, and Rashi there]. This is further explained in Mateh Moshe. If so, however, why should there be any difference in the Kerias Shema Before Retiring at Night (in which, according to the AriZal, one reads Psalm 91 only as far as מעונך, at the end of verse 9)? It is true that there are additional reasons as to why this passage should be read on Motzaei Shabbos. The statement of the Tur on this subject is well known, and has been cited in Magen Avraham, sec. 295, and in Machatzis HaShekel, loc. cit. (and so too in the Alter Rebbe’s Shulchan Aruch, 295:1). These sources explain why this entire Psalm is a vessel that induces Divine blessings insofar as it comprises 130 words — except that in order to arrive at this total one repeats its final verse, and introduces it with the last verse of the preceding Psalm. (From a letter of the Rebbe Shlita [reprinted in his Igrois Koidesh, Vol. XVI, p. 294].) [In fact, as R. Shabsai of Rashkov observes, the passage as described comprises 129 words — but the totality of the Psalm evidently counts for one additional unit, as with the kollel sometimes counted in the calculation of a gematria. The number 130 is significant, because it corresponds with the numerical value of the particular kelipah which the recitation of this Psalm subjugates.]

HaYom Yom, entry for 3 Iyar.

Note appended by the Rebbe Shlita to his Index to Likkutei Torah.