Siman 295

The Tur wrote in the name of Rav Amram Gaon: "This which they are accustomed to say 'Vihi Noam' and the Kedusha de-Sidra with melody and with a pleasant lengthening at the conclusion of Shabbat—is so that Israel should linger in completing their orders, in order to lengthen for the wicked the time before returning to Gehenna, for at the conclusion of Shabbat the one appointed over the spirits cries out: Return to Gehenna, for Israel has already completed their orders." Thus far his words. And regarding 'Vihi Noam' he wrote another reason, because it is a psalm of blessing with which Moshe blessed Israel at the time they finished the work of the Mishkan, and on Sunday the work of the Mishkan was completed, as is taught in the Baraita of the Ten Crowns (Shabbat 87b), and therefore we say it as a sign of blessing for the six workdays coming toward us in peace. And it is customary to double the verse 'Orech Yamim etc.', and the Tur wrote that because through this the Name that emerges from it is completed, thus far his words, and we know nothing of this (see Magen Avraham). And according to its plain meaning, this verse is doubled wherever it is found, such as in the psalms of Shabbat and Yom Tov in Shacharit where they also double it. And perhaps from 'Vihi Noam' until after 'Orech Yamim' there are sixteen verses, and they double it as a sign for the number 'Tov'. And they begin with 'Ve-Atah Kadosh' and not with 'U-Va Le-Tzion Goel', for there is no redemption at night. And also not the verse 'Va-Ani Zot Beriti', for the primary engagement in Torah is by day, as it is brought in Eruvin (65a): 'We are day workers'. Furthermore, we wish to juxtapose the verses of 'Yoshev Be-Seter' to 'Ve-Atah Kadosh', meaning that because in this psalm it is explained how the Holy One, Blessed be He, protects us: 'A thousand shall fall at your side etc.', 'With long life etc.'—for this we sanctify His Name, may He be blessed. Therefore, when they do not say 'Vihi Noam'—they also do not say 'Ve-Atah Kadosh', and this is when a Yom Tov falls in the middle of the week, for there are not six workdays. Furthermore, Moshe said 'Vihi Noam' at the completion of the Mishkan, and then the Shekhinah rested, and this is 'And You are Holy, Who dwells amidst the praises of Israel' (Turei Zahav). And if the Yom Tov falls on the following Shabbat—they say 'Vihi Noam' and 'Ve-Atah Kadosh', for behold there are six workdays. And there are those who stammer regarding these customs, but the custom of Israel is Torah.

The shaliach tzibbur recites havdalah over the cup in order to fulfill the obligation for one who has no wine and for one who is not proficient. Each individual should intend to fulfill the obligation, but the shaliach tzibbur's intent is generally to fulfill the obligation for everyone. He should also intend to fulfill the obligation for the women and those listening outside the synagogue, and the listeners are obligated to answer 'Amen' after every berakhah. And even though one who fulfills the obligation for his fellow requires them to sit so that there will be a formal gathering, and how do the congregation fulfill the obligation while standing? However, since they prepare themselves to hear—it is like a formal gathering (Tosafot Berakhot 43a).

And it is customary to say verses of blessing: 'Veyiten Lecha', 'Hamalach Hagoel', and they are printed in the prayer books. And these are said even when 'Vihi Noam' and 'Ve'atah Kadosh' are not said. However, on the Saturday night of Chol HaMoed—it is not proper to say them at all, for they are not days of labor at all, and it is a disparagement to Chol HaMoed.

And it is the custom to mention Eliyahu the Prophet at the conclusion of Shabbat, and in liturgical poems built upon the mention of his name, and we pray that he should speedily come to us with Mashiach ben David. And because Eliyahu does not come on the eves of Shabbatot nor on the eves of Yom Tov (Eruvin 43a), and also on Shabbat there is a doubt if he will come because of the techumin (ibid.), therefore at the departure of Shabbat—we must hope and pray that he will come. And also because the day of Shabbat is a semblance of the World to Come, entirely joy, and at the conclusion of Shabbat the sadness returns, and therefore we alleviate it with hopes of the redemption, and we set good omens with verses of blessing and peace and redemption, and with the mention of Eliyahu the Prophet who sacrificed his life for the Torah and for the zeal of Hashem Tzevaot, and when we mention him his merit will protect us to walk in his ways and his paths. And some say the "Ribbon" printed in the prayer books, of which a small part is found in the Yerushalmi, chapter "Ein Omdin," and each and every place according to its custom.