If a person did not, for whatever reason, hear or recite Habdala on Mosa’eh Shabbat, does he recite Habdala later? If so, until when may he recite Habdala, and under what circumstances does this apply?
The Shulhan Aruch (299) cites various opinions in this regard. First, he writes that a person who did not recite Habdala on Mosa’eh Shabbat may still do so after Mosa’eh Shabbat, through Tuesday. The second view, that of the Behag ("Ba’al Halachot Gedolot," 9th century), is that a person in this situation may recite Habdala only through Sunday. The Shulhan Aruch then brings a view that if a person had eaten since the conclusion of Shabbat without having heard or recited Habdala, then he may not recite Habdala after Mosa’eh Shabbat. According to this view, although one who mistakenly ate before Habdala must nevertheless recite Habdala, this applies only on Mosa’eh Shabbat; if he did not recite Habdala on Mosa’eh Shabbat, and he ate in the interim, he may not recite Habdala on Sunday or beyond.
The Shulhan Aruch cites the first view as a "Stam" – without stating that it is cited from an earlier source – and the others are recorded in the form of "There are those who say" ("Yesh"). A famous rule stipulates that when the Shulhan Aruch cites different opinions in this fashion ("Stam Va’yesh"), he sides with the first view quoted (the "Stam"). Accordingly, the Shulhan Aruch accepted the view that Habdala may be recited through Tuesday, even though the person had eaten in the interim.
However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayeseh (Shana Sheniya, 23), writes that in light of the different opinions that exist, one who did not recite Habdala on Mosa’eh Shabbat should omit "Shem U’malchut" (the phrase, "Hashem Elokenu Melech Ha’olam") from the Beracha. Meaning, after reciting the Beracha over the wine, he should recite, "Baruch Ha’mabdil Ben Kodesh Le’hol." The only circumstance in which one should recite the full text of the Beracha after Mosa’eh Shabbat, the Ben Ish Hai writes, is if he recites Habdala on Sunday and had not eaten since after Shabbat. In this case, he is able to recite Habdala according to all opinions, and therefore he does not need to omit "Shem U’malchut." But if he recites Habdala after Sunday, or even on Sunday but after he had eaten, he recites Habdala without "Shem U’malchut."
Hacham Ovadia Yosef addresses this topic in his Yabia Omer (vol. 7), in a responsum written to Hacham Raphael Toledano, who argued in favor of following the Shulhan Aruch’s position, and allowing reciting the full text of Habdala even after Sunday, and even if one had eaten in the interim. In his response, Hacham Ovadia sides with the ruling of the Ben Ish Hai, and concludes that "Shem U’malchut" should be omitted unless one recites Habdala on Sunday after having not eaten since the end of Shabbat. This is also the position of Hacham Bension Abba Shaul (Israel, 1923-1998).
However, in his Halichot Olam – a commentary to the Ben Ish Hai, which Hacham Ovadia wrote after Yabia Omer – he reaches a different conclusion. There he writes that since the Shulhan Aruch allows reciting Habdala through Tuesday even if somebody ate, and many authorities agree with this ruling, one who wishes to recite Habdala with "Shem U’malchut" may do so, even after Sunday and after having eaten. Rabbi Bitan, in the English edition of Yalkut Yosef, writes that we should follow Hacham Ovadia’s later ruling, and thus one may recite the full text of Habdala even after Sunday, and even after having eaten.
The Ben Ish Hai writes that this entire discussion applies only to one who did not recite Habdala on Mosa’eh Shabbat. If one did not recite Habdala on Mosa’eh Yom Tob, however, such as after Pesah, Sukkot or Rosh Hashanah, then he may no longer recite Habdala. According to the Ben Ish Hai, the possibility of reciting Habdala after the time it is required exists only with regard to Shabbat, and not Yom Tob. By contrast, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) cites Rabbi Akiva Eger (1761-1837) as ruling that one who did not recite Habdala on Mosa’eh Yom Tob may recite it the next day. Hacham Ovadia Yosef writes that there are two sources in the writings of the Rishonim (Medieval Halachic scholars) supporting Rabbi Akiva Eger’s view. Therefore, one who did not recite Habdala on Mosa’eh Yom Tob may recite it the next day, with "Shem U’malchut," even if he had eaten in the interim.
If a person is an Onen, Heaven forbid, on Shabbat – meaning, a family member had passed away but was not yet buried – and the burial takes place on Sunday, he may, according to all opinions, recite the full text of Habdala after the burial, before eating. In this case, he was unable to fulfill the Habdala requirement on Mosa’eh Shabbat, because an Onen is exempt from Misva obligations. Therefore, he may recite Habdala on Sunday, even according to the Ben Ish Hai. Preferably, however, he should recite Habdala on Shabbat afternoon after the point of Pelag Ha’minha. Since he is required to perform Misvot on Shabbat, he may recite Habdala at that point and thereby fulfill the obligation. (Of course, he is still forbidden from performing Melacha until dark.)
Likewise, an ill patient who was unable to recite Habdala on Mosa’eh Shabbat and needed to eat may recite Habdala with "Shem U’malchut" on Sunday, according to all opinions.
It should be noted that whenever one recites Habdala after Mosa’eh Shabbat, he does not need the Besamim or the candle.
Summary: If a person did not recite Habdala on Mosa’eh Shabbat, he may recite it through Tuesday, but without the Besamim or candle. According to some opinions, a person in this case should omit the phrase "Elokenu Melech Ha’olam" from the Beracha, unless he recites Habdala on Sunday and had not eaten since the conclusion of Shabbat. If a person did not recite Habdala on Mosa’eh Yom Tob, he recites it the next day. If somebody is an Onen on Shabbat – meaning, a family member died but was not yet buried – and the burial will take place on Sunday, he should preferably recite Habdala on Shabbat afternoon, after Pelag Ha’minha; otherwise, he recites Habdala after the funeral, before he eats.
