Arukh HaShulchan, Orach Chaim 243:12-244:2

Hook

Imagine the resonant, full-throated call of a hazan echoing through a synagogue filled with the scent of myrtle and the soft glow of a Havdalah candle, an ancient piyut unfurling like a silken banner over the departing Shabbat. This is the heartbeat of Sephardi and Mizrahi heritage – a tradition steeped in the sweet perfume of devotion, the intricate melodies of centuries, and a profound, lived connection to Jewish law and lore. It is a world where every ritual is a sensory journey, every prayer a poetic embrace, and every custom a thread in a rich, vibrant tapestry woven across continents and through time.

The Tapestry of Tradition

This tapestry is not uniform; it is a stunning mosaic, each piece distinct yet harmonious, reflecting the unique landscapes and cultures in which Jewish communities flourished. From the sun-drenched courtyards of Marrakech to the bustling bazaars of Baghdad, from the mountain villages of Yemen to the bustling ports of Salonica and Bombay, Jewish life absorbed the flavors, rhythms, and artistic expressions of its surroundings while fiercely preserving its unique identity. This ability to adapt and integrate, while maintaining an unwavering commitment to Torah and mitzvot, is a defining characteristic of Sephardi and Mizrahi Jewry. It speaks to a deep confidence in their heritage, a wisdom that understood how to draw from the beauty of the world without being consumed by it. The melodies we hear, the customs we observe, and the texts we study are not relics of a bygone era, but living, breathing expressions of a continuous chain of tradition, passed down with love and reverence from generation to generation. Each note, each spice, each gesture is imbued with the spirit of those who came before us, a tangible link to our ancestors who navigated empires, expulsions, and diasporas with their faith as their guiding star.

Context

Place: The Vastness of Sepharad and Mizrah

The terms "Sephardi" and "Mizrahi" encompass an astonishingly diverse array of Jewish communities, whose geographical reach spans from the Iberian Peninsula across North Africa, through the Middle East, Central Asia, and even into India. "Sepharad" originally referred to Spain, and after the brutal Expulsion of 1492, Sephardic Jews dispersed throughout the Ottoman Empire (the Balkans, Turkey, Greece, Syria, Egypt, the Land of Israel), North Africa (Morocco, Algeria, Tunisia, Libya), and even to the nascent Americas. "Mizrah" (meaning "East") describes the Jewish communities rooted in the Arab lands, Persia (Iran), Kurdistan, Iraq, Yemen, and Bukhara (Uzbekistan). While distinct in their local flavors, these communities share deep historical and halakhic connections, often tracing their legal and spiritual lineages back to the great Babylonian Geonim, and later, influenced by the codification efforts of Maimonides and Rabbi Yosef Caro. This vast geographic spread meant constant cultural cross-pollination, leading to a vibrant exchange of piyutim, melodies, legal interpretations, and culinary traditions, all unified by a shared dedication to Halakha and a profound love for the Hebrew language and its spiritual expressions.

Era: From Golden Ages to Modern Resurgence

Our journey through Sephardi and Mizrahi heritage spans millennia, but particular eras shine brightly. The Golden Age of Spain (roughly 900-1200 CE) stands out as a period of unparalleled intellectual, poetic, and philosophical flourishing, where Jewish scholars, poets, and scientists contributed immensely to both Jewish and wider Islamic and Christian civilizations. Figures like Rabbi Yehudah Halevi, Rabbi Shmuel HaNagid, and Maimonides (the Rambam) shaped Jewish thought for generations. Following the Expulsion from Spain in 1492, Sephardic communities found new homes, largely within the welcoming embrace of the Ottoman Empire, where they established vibrant centers of Torah learning in places like Salonica, Safed, and Istanbul. Simultaneously, ancient Mizrahi communities, such as those in Iraq (Babylon), Yemen, and Persia, continued their unbroken presence, preserving unique traditions that predate even the Spanish Golden Age. The 20th century, marked by the rise of Zionism, the establishment of the State of Israel, and the subsequent mass aliyah from Arab and Muslim lands, brought these diverse traditions together in an unprecedented way, leading to a powerful resurgence and renewed appreciation for their unique contributions to the tapestry of Jewish life. Today, in Israel and throughout the diaspora, these traditions continue to thrive and evolve, demonstrating their enduring vitality and relevance.

Community: A Spectrum of Sacred Practices

The term "Sephardi/Mizrahi" is a convenient umbrella, but beneath it lies a breathtaking spectrum of communities, each with its own distinct pronunciation of Hebrew, liturgical melodies (nusach), culinary delights, and particular customs (minhagim). We speak of Moroccan Jews with their unique piyutim and bakashot (supplications), Syrian Jews known for their intricate maqam-based melodies and specific legal traditions, Iraqi Jews with their rich poetic heritage and deep connection to the Babylonian Talmud, Yemenite Jews whose ancient traditions often reflect direct links to Geonic practices, and Persian Jews with their distinct liturgical chants and culinary traditions. Ladino (Judeo-Spanish) speakers from the Balkans and Turkey, Judeo-Arabic speakers from North Africa and the Middle East, and Judeo-Persian speakers from Iran each contributed their linguistic and cultural nuances to the broader tapestry. What binds them is not uniformity, but a shared historical trajectory, often a common halakhic framework (heavily influenced by the Shulchan Arukh of Rabbi Yosef Caro), and a profound reverence for tradition, often expressed through rich oral customs and a deep love for piyut and communal singing. This intricate diversity is not a source of division, but a testament to the boundless creativity and resilience of the Jewish people.

Text Snapshot

Our journey into Sephardi/Mizrahi minhag brings us to a foundational text, the Arukh HaShulchan, written by Rabbi Yechiel Michel Epstein (1829-1908), a Lithuanian rabbi whose work, though penned in an Ashkenazi milieu, often meticulously records and discusses Sephardic practices. This demonstrates the cross-pollination of halakha and the widespread awareness of diverse customs. The following lines from Orach Chaim 243:12-244:2 discuss various customs related to Havdalah:

וכתבו האחרונים שיש נוהגין לשפוך קצת מן היין לתוך איזה כלי קטן דהיינו קערית או צלוחית ובו מכבים את הנר

And the Acharonim wrote that there are those who are accustomed to pour some of the wine into a small vessel, namely a saucer or a small plate, and in it they extinguish the candle.

ונוהגין בהרבה מקומות לרוחץ פניו ועיניו באותו יין של הבדלה וטעם מנהג זה הוא לסימן טוב שיאיר עליו ה' בימי השבוע

And it is customary in many places to wash one's face and eyes with that Havdalah wine, and the reason for this custom is as a good omen that God will illuminate him during the days of the week.

ונוהגין לברך על הבשמים בהבדלה

And it is customary to make a blessing on spices at Havdalah.

וצריך שיהא נר של הבדלה של שעוה או שאר חומר דולק ומאיר יפה ואין לעשותו על נר שמן

And the Havdalah candle must be of wax or other material that burns and illuminates well, and one should not make it on an oil lamp.

These lines speak volumes about the sensory richness and the underlying spiritual intentions of Havdalah, particularly within Sephardi and Mizrahi traditions, where the practice of extinguishing the candle in wine and applying it to the face and eyes is deeply rooted as a "good omen."

Minhag/Melody: The Soulful Symphony of Havdalah Piyutim

The Arukh HaShulchan meticulously details the physical components and actions of Havdalah: the wine, the spices, the candle. But for Sephardi and Mizrahi Jews, the conclusion of Shabbat is not merely a ritual observance; it is a profound spiritual transition, often accompanied by a symphony of piyutim (liturgical poems) that elevate the soul and imbue the moment with deep emotional and communal resonance. This is where minhag truly blossoms, intertwining the strictures of halakha with the evocative power of poetry and melody.

The Power of Piyut: More Than Just a Song

Piyutim are a cornerstone of Sephardi and Mizrahi liturgy, appearing not only during Havdalah but throughout the Shabbat and holiday cycle, at lifecycle events, and even as bakashot (supplications) recited before dawn prayers. These poems, often dating back to the Golden Age of Spain or even earlier Geonic periods, are not merely hymns; they are intricate literary works that weave together biblical verses, Talmudic allusions, kabbalistic insights, and profound philosophical reflections. They serve as a means of expressing spiritual longing, praise, and comfort, transforming the abstract concepts of faith into tangible, singable expressions.

For Havdalah, the piyutim take on a special significance, helping to ease the soul's departure from the heightened spiritual plane of Shabbat back into the mundane week. They acknowledge the sadness of Shabbat's end but infuse it with hope, messianic anticipation, and a renewed commitment to Torah and mitzvot. The words of the Arukh HaShulchan about the "good omen" of the Havdalah wine find their perfect complement in the hopeful and uplifting themes of these piyutim.

"Eliyahu HaNavi": A Beacon of Hope

One of the most universally beloved and widely recited piyutim at Havdalah among Sephardi and Mizrahi communities is "Eliyahu HaNavi" (Elijah the Prophet). This piyut is a perfect example of how melody and custom intertwine to create a powerful spiritual experience.

The text of "Eliyahu HaNavi" usually comprises a few simple yet profound lines: אֵלִיָּהוּ הַנָּבִיא, אֵלִיָּהוּ הַתִּשְׁבִּי, אֵלִיָּהוּ הַגִּלְעָדִי, בִּמְהֵרָה יָבוֹא אֵלֵינוּ עִם מָשִׁיחַ בֶּן דָּוִד. Elijah the Prophet, Elijah the Tishbite, Elijah the Gileadite, speedily may he come to us with Messiah son of David.

The repetition of Elijah's name and his various epithets emphasizes his central role in Jewish tradition as the harbinger of redemption. He is the one who will announce the coming of the Messiah, ushering in an era of peace and divine revelation. Reciting this piyut at the close of Shabbat, a day often associated with a taste of the World to Come, is a profound expression of messianic hope, a collective yearning for the ultimate redemption that will transform the mundane world into an eternal Shabbat.

Melodic Diversity: The Maqam and Beyond

The beauty of "Eliyahu HaNavi" is not just in its words, but in the kaleidoscope of melodies with which it is sung across Sephardi and Mizrahi communities. These melodies are not static; they are deeply rooted in the musical traditions of their respective regions, often influenced by the Arabic maqam system, Persian classical music, or local folk traditions.

1. Syrian and Iraqi Traditions: In Syrian (Aleppan and Damascene) and Iraqi (Baghdadi) communities, "Eliyahu HaNavi" is often sung with intricate maqam melodies, typically in Maqam Nahawand or Maqam Ajam, which convey a sense of gentle melancholy mixed with hopeful anticipation. The hazan might introduce subtle improvisations, allowing the melody to reflect the communal sentiment of bidding farewell to Shabbat. The singing is often responsorial, with the community echoing the leader, creating a powerful communal chant that is both meditative and uplifting. The emphasis is on vocal ornamentation and precise intonation, reflecting centuries of sophisticated musical heritage.

2. Moroccan Traditions: Moroccan Jews have a rich tradition of bakashot (supplications), and their rendition of "Eliyahu HaNavi" often features a more robust, sometimes almost flamenco-like, rhythmic quality. The melodies can be more direct and forceful, yet still deeply soulful, reflecting a resilient spirit and passionate devotion. The communal singing is often vibrant and energetic, a joyous affirmation of faith even as Shabbat departs. The piyut is often sung repeatedly, building in intensity, creating an atmosphere of deep spiritual yearning and celebration.

3. Yemenite Traditions: Yemenite Jews, known for preserving some of the most ancient Jewish traditions, sing "Eliyahu HaNavi" with melodies that often sound distinctly different, sometimes more guttural and percussive, reflecting their unique connection to early Aramaic and Arabic poetic forms. Their melodies are often less overtly "maqam"-influenced in the Levantine style, yet profoundly spiritual, conveying a sense of ancient wisdom and unwavering faith. The rhythm is often driven by clapping or subtle percussion, creating a trance-like effect that draws the community into deep contemplation.

4. Turkish and Balkan (Ladino) Traditions: For Sephardic Jews from the Ottoman lands, especially those speaking Ladino, "Eliyahu HaNavi" might be sung with melodies that incorporate elements of Turkish classical music or Balkan folk tunes. These often feature complex rhythmic patterns and a blend of melancholic and celebratory tones, reflecting their long history in those regions. The piyut might even be interspersed with Ladino verses, further embedding it in the local cultural fabric while retaining its Hebrew core.

Integrating Piyut with Minhag

These piyutim are not isolated musical pieces; they are integral to the flow of Havdalah. While the Arukh HaShulchan details the blessings over wine, spices, and fire, the piyutim are sung either immediately before Havdalah, during the blessings, or more commonly, right after the conclusion of the blessings, as a final spiritual send-off to Shabbat. The communal singing often continues as the Havdalah candle is extinguished in the wine, and as the fragrant spices are passed around, enhancing the "good omen" (siman tov) of the wine and the sensory delight of the spices.

The act of singing "Eliyahu HaNavi" together transforms the individual act of Havdalah into a communal embrace of hope and tradition. It connects the participants not only to each other but to generations of Jews who, in their own unique ways, have sung the same words, carried the same hope, and passed on the same rich heritage. This integration of melody, poetry, and halakhic observance is a hallmark of Sephardi and Mizrahi Jewish life, demonstrating how the spiritual and the practical are seamlessly woven together to create a deeply textured and meaningful experience. The Havdalah ceremony, therefore, becomes not just a legal obligation, but a vibrant, living expression of faith, hope, and the enduring beauty of Jewish tradition.

Contrast: The Havdalah Wine – A "Good Omen" vs. Respectful Preservation

The Arukh HaShulchan highlights a fascinating aspect of Havdalah practice: "And it is customary in many places to wash one's face and eyes with that Havdalah wine, and the reason for this custom is as a good omen that God will illuminate him during the days of the week." This custom, alongside the practice of extinguishing the Havdalah candle in the leftover wine (mentioned just prior in 243:14), is a prominent feature in many Sephardi and Mizrahi communities. It beautifully illustrates a difference in emphasis and interpretation when contrasted with certain Ashkenazi approaches, all while remaining deeply respectful of diverse paths to holiness.

The Sephardi/Mizrahi Embrace: A Siman Tov of Illumination and Blessing

For many Sephardi and Mizrahi communities, particularly those from North Africa, the Middle East, and the Ottoman Empire, the remnants of the Havdalah wine are imbued with profound sanctity and blessing. The act of pouring a small amount of wine into a saucer and extinguishing the Havdalah candle in it, as well as dipping one's fingertips into the wine and anointing the face, eyes, and even pockets (for parnassah, livelihood), is seen as a powerful siman tov – a good omen and an act of spiritual blessing.

This custom is rooted in several layers of Jewish thought:

1. Light and Blessing: The Havdalah ceremony marks the transition from the sacred light of Shabbat to the light of the new week. The candle flame, representing divine illumination, is extinguished in the wine, symbolizing the transmission of that spiritual light and blessing into the physical world and into the week ahead. The wine, sanctified by the mitzvah of Havdalah, becomes a conduit for this divine light, a tangible blessing to carry into the mundane.

2. Messianic Hope: As we discussed with piyutim, Havdalah is deeply connected to the hope for redemption. The wine, often associated with joy and future festivals, becomes a symbol of the abundant blessings awaiting us in the Messianic era. Applying it to the eyes and face is a prayer for spiritual clarity, protection, and the vision to recognize and participate in the coming redemption.

3. Physical and Spiritual Protection: The practice is often seen as a segula (propitious custom) for protection from negative influences during the week, for good fortune, and for enhanced spiritual and physical well-being. The eyes, as "windows to the soul," are particularly blessed, signifying a desire for clear vision, both literally and metaphorically, to see the divine presence in the world. The phrase "שיאיר עליו ה' בימי השבוע" (that God will illuminate him during the days of the week) encapsulates this desire for divine guidance and blessing in all endeavors.

This approach emphasizes the active engagement with the sacred remnants of the mitzvah, extending its spiritual potency beyond the immediate performance of the blessing. It is a tangible way to literally "take" the blessing of Havdalah into one's personal space and future week.

The Ashkenazi Approach: Respectful Preservation and Avoiding Binyan

In contrast, many Ashkenazi communities, while also deeply revering Havdalah and its components, often approach the leftover wine and the extinguishing of the candle with a different emphasis. While there are Ashkenazi traditions that do extinguish the candle in wine, a widespread practice is to avoid doing so, and certainly to avoid applying the wine to the face or eyes.

The rationale for this difference often stems from a concern for bizuy mitzvah (disrespecting a mitzvah or its components) or bizuy okhel (disrespecting food/drink). The wine used for a mitzvah is considered sacred, and intentionally "wasting" it by extinguishing a flame in it, or by using it for a non-ingestible purpose, can be seen as diminishing its holiness. Instead, the preferred practice might be to drink all the wine, or to pour the leftover wine onto a plant or into the earth, thus returning it respectfully to its source. Some communities simply let the Havdalah candle burn itself out, or extinguish it in water, again to avoid any perceived disrespect to the wine.

Furthermore, some Ashkenazi poskim (halakhic decisors) express concern about engaging in customs that might appear superstitious or border on darkei Emori (practices of the Amorites, which are forbidden because they are pagan superstitions). While the Sephardi/Mizrahi practice is clearly rooted in Jewish tradition and a desire for blessing, the Ashkenazi emphasis on avoiding practices that might appear superstitious leads to a more cautious approach.

Two Paths, One Goal: Sanctifying Time

The difference between these approaches is not one of right or wrong, but rather a beautiful illustration of the diverse ways Jewish communities have interpreted and embodied halakha and minhag. Both traditions aim to sanctify the transition from Shabbat to the weekday, to internalize the blessings of Havdalah, and to draw closer to the divine.

• The Sephardi/Mizrahi approach leans into the sensory and tangible, actively engaging with the physical elements of the mitzvah as conduits for blessing and spiritual illumination, seeing the "siman tov" as a legitimate and powerful expression of faith.
• The Ashkenazi approach often prioritizes the respectful preservation of the mitzvah's elements and a more direct focus on the blessings themselves, exercising caution against any action that might unintentionally diminish the sacred.

Both traditions are rich, valid, and deeply meaningful, reflecting the multifaceted wisdom of Jewish law and custom that has flourished in diverse lands. They remind us that there is no single "correct" way to connect with the divine, but rather a multitude of paths, each vibrant and profound in its own right.

Home Practice: Infusing Your Havdalah with Sephardi/Mizrahi Flavor

To truly connect with the vibrant spirit of Sephardi and Mizrahi Havdalah, we can bring a few elements into our own homes, enriching the experience with sensory depth and melodic warmth. These are not about replacing your existing customs, but about gently expanding your appreciation for the diversity of Jewish practice.

Dive into the World of Spices (B'samim)

The Arukh HaShulchan reminds us, "ונוהגין לברך על הבשמים בהבדלה" (And it is customary to make a blessing on spices at Havdalah). While all communities use spices, many Sephardi and Mizrahi traditions place a particular emphasis on their fragrance and presentation.

How to try it:

1. Elevate your spices: Move beyond a simple box of cloves. Seek out fresh myrtle branches (often available from florists or Jewish markets), whole cloves, cinnamon sticks, or even fresh rosemary. The key is to choose spices with a natural, potent fragrance.
2. Engage your senses: Before making the blessing, take a moment to truly inhale the aroma. Close your eyes, let the scent fill you, and consciously reflect on the neshamah yeteirah (extra soul) that departs with Shabbat. This intentional pause deepens the experience and connects you to the custom's spiritual purpose – to revive the soul after Shabbat's departure.
3. Beautiful presentation: Consider using a beautiful, ornate spice box (hadas) if you have one, or even a simple, elegant dish to present your chosen spices. The visual appeal enhances the hiddur mitzvah (beautification of the commandment).

This practice transforms the blessing over spices from a routine utterance into a profound sensory and spiritual moment, echoing the rich aromatic traditions of Sephardi and Mizrahi homes.

Explore the Melodies of "Eliyahu HaNavi"

As we discussed, the piyut "Eliyahu HaNavi" is a powerful expression of hope and messianic longing at the close of Shabbat. Incorporating its melody can profoundly elevate your Havdalah experience.

How to try it:

1. Listen and explore: Find recordings of "Eliyahu HaNavi" from various Sephardi and Mizrahi communities. Search on YouTube or Jewish music platforms for "Eliyahu HaNavi Moroccan," "Eliyahu HaNavi Syrian," "Eliyahu HaNavi Yemenite," or "Eliyahu HaNavi Ladino." Listen to the different nusahim (liturgical styles) and maqamat. Pay attention to the vocal ornamentation, the communal participation, and the emotional texture of each rendition.
2. Sing along: Even if you don't know Hebrew, try to hum along or learn a few lines of a melody that resonates with you. The words are simple and repetitive, making it accessible. The act of singing connects you to generations of Jews who have sung these same words with the same hope.
3. Integrate it into your Havdalah: After the Havdalah blessings are complete, before extinguishing the candle or drinking the wine, take a moment to sing "Eliyahu HaNavi" as a family or individually. Let the melody linger, filling your home with its message of redemption and peace.

By engaging with these practices, you not only deepen your personal Havdalah experience but also forge a tangible connection to the vibrant, historically rich, and deeply spiritual world of Sephardi and Mizrahi Judaism. It's a small but significant way to honor and learn from the diverse threads of our shared Jewish heritage.

Takeaway

Our journey through a sliver of Sephardi and Mizrahi Havdalah traditions reveals a heritage rich in sensory experience, profound spiritual meaning, and dynamic communal expression. We've seen how the Arukh HaShulchan, a foundational text, points to customs like the anointing of Havdalah wine for a "good omen" of illumination and blessing, a practice deeply cherished in many Sephardi and Mizrahi homes. This emphasis on tangible blessing, on bringing the sacred into the physical and personal, is a hallmark of these traditions, transforming ritual into a lived, felt experience.

The soul of this tradition, however, truly sings through its piyutim. "Eliyahu HaNavi," sung in a kaleidoscope of maqam-inflected melodies across Moroccan, Syrian, Yemenite, and Ladino-speaking communities, is more than just a song; it's a collective yearning for redemption, a melodic bridge between the holiness of Shabbat and the hopes for the week to come. It reminds us that Halakha is not merely a dry legal code, but a framework upon which rich, poetic, and musical expressions of faith are built, fostering deep communal bonds and individual spiritual connection.

We also explored the nuanced differences in Havdalah customs, particularly concerning the handling of the blessed wine. The Sephardi and Mizrahi embrace of the wine as a siman tov for illumination stands in respectful contrast to certain Ashkenazi approaches that prioritize avoiding any perceived disrespect to the consecrated liquid. This divergence isn't a flaw, but a testament to the boundless creativity and intellectual rigor within Jewish law, demonstrating how different communities, guided by equally valid rationales, have forged distinct yet equally sacred paths to fulfilling mitzvot. It underscores the beauty of our shared heritage: a vibrant tapestry where diverse threads create a stronger, more beautiful whole.

Ultimately, Sephardi and Mizrahi heritage offers us a powerful reminder of Jewish resilience, adaptability, and unwavering devotion. It speaks of communities who, despite expulsions, migrations, and the ebb and flow of empires, maintained their unique spiritual cadence, their distinctive melodies, and their profound connection to Torah. Their practices are not relics of the past; they are living traditions, vibrant and evolving, continuing to inspire new generations. By engaging with these traditions, whether by savoring the fragrance of spices, listening to a heartfelt piyut, or simply reflecting on the deeper meanings behind a custom, we enrich our own Jewish lives and strengthen the magnificent, multifaceted tapestry of the Jewish people. May we continue to learn, appreciate, and draw inspiration from the diverse and glorious expressions of our shared heritage, ensuring that the light of these traditions continues to illuminate our world.