Arukh HaShulchan, Orach Chaim 261:15-262:5

Hook

The scent of warm spices – cardamom, clove, cinnamon – rising from a silver besamim tower, mingling with the faint aroma of olive oil from a flickering Havdalah candle. This is the aroma of Shabbat's departure, a moment of transition and hope, expressed with a distinctive Sephardi/Mizrahi soul that has journeyed across continents and millennia, carrying blessings from Marrakesh to Mumbai, from Izmir to Aden.

Context

Place: The Global Reach of Sepharad and Mizrach

The terms "Sephardi" and "Mizrahi" encompass a vast and vibrant tapestry of Jewish communities whose histories and traditions developed largely outside of Ashkenazi lands of Central and Eastern Europe. These communities were rooted for centuries – often millennia – in the Iberian Peninsula, North Africa, the Middle East, Central Asia, and the Indian subcontinent.

The Sephardic world, tracing its lineage primarily to the Jews expelled from Spain and Portugal in 1492 and 1497, spread across the Mediterranean basin. After the expulsion, these exiles, known as Megorashim (the Expelled), found refuge in diverse lands. The Ottoman Empire welcomed many, leading to flourishing communities in cities like Salonica (Greece), Izmir and Istanbul (Turkey), Sarajevo (Bosnia), Sofia (Bulgaria), and across Syria, Lebanon, and Eretz Yisrael. These communities often spoke Ladino (Judeo-Spanish), a rich language that preserved medieval Spanish while incorporating Hebrew and local influences. Simultaneously, a significant portion of Sephardim settled in North Africa – Morocco, Algeria, Tunisia, Libya, and Egypt – where they often integrated with existing Jewish populations (sometimes called Toashavim or indigenous Jews), creating unique blends of custom and liturgy. Further west, some Sephardim ventured across the Atlantic, establishing communities in the Americas, such as in Brazil, Curaçao, Jamaica, and the nascent United States.

The Mizrahi (Eastern) communities, on the other hand, represent an even older and more diverse array of Jewish populations, many of whom trace their presence in their respective lands back to the Babylonian exile, long before the rise of Islam. These include the ancient communities of Iraq (Babylon), Yemen, Iran (Persia), Afghanistan, Bukhara (Central Asia), and India (Cochin and Bene Israel). These communities developed their unique customs, liturgies, and even distinct Jewish Aramaic and Arabic dialects, often maintaining continuous Jewish life for over two millennia alongside predominant Muslim cultures. While distinct, there was significant historical cross-pollination. For instance, the legal authority of the Geonim of Babylonia profoundly influenced both Sephardic and Mizrahi halakha (Jewish law), and later, Spanish Sephardic poskim (legal decisors) like Maimonides became universally revered. The vibrant trade routes and intellectual exchanges of the medieval Islamic world facilitated the flow of ideas, texts, and minhagim across this vast Jewish landscape, creating a rich, interconnected, yet beautifully differentiated heritage.

Era: A Living Tradition Through Time

The traditions we explore today are not static museum pieces but living streams of Jewish life, flowing continuously for thousands of years. From the Geonic period (6th-11th centuries CE) in Babylonia, which laid the foundational legal framework, through the Golden Age of Spain (roughly 9th-15th centuries), where Jewish philosophy, poetry, and halakha reached unparalleled heights, Sephardi and Mizrahi communities were at the forefront of Jewish intellectual and spiritual development.

The expulsion from Spain in 1492 marked a pivotal, traumatic, yet ultimately transformative moment for Sephardic Jewry. This event forced a dispersal that simultaneously preserved and diversified Sephardic culture, leading to its flourishing in new lands, particularly within the Ottoman Empire. Here, Sephardic hakhamim (sages) like Rabbi Yosef Caro (author of the Shulchan Arukh) and Rabbi Shlomo Alkabetz (composer of Lecha Dodi) continued to shape Jewish practice. Meanwhile, Mizrahi communities, such as those in Yemen and Iraq, maintained their ancient traditions, often with less direct influence from European developments, preserving unique forms of liturgy and piyut (liturgical poetry) that reflect their distinct historical trajectories.

The 20th century brought significant upheaval, with the rise of Zionism, the establishment of the State of Israel, and subsequent waves of migration from Arab and Muslim lands. Millions of Sephardim and Mizrahim, often leaving behind centuries of heritage, resettled in Israel and other parts of the world. Yet, despite these profound shifts, the core traditions, melodies, and minhagim have been carried forward with remarkable resilience, adapting to new environments while cherishing their unique past. This continuity speaks to the deep-seated spiritual and cultural strength inherent in these communities.

Community: A Spectrum of Shared Identity

The term "Sephardi/Mizrahi" is a convenient umbrella, but it's crucial to appreciate the immense diversity within it. There isn't a single "Sephardi" or "Mizrahi" minhag; rather, there are Moroccan minhagim, Iraqi minhagim, Yemenite minhagim, Syrian minhagim, Turkish minhagim, and so forth, each with its local variations, dialects, and liturgical nuances.

What unites these communities is a shared reverence for certain foundational legal codes (like the Rif, Rambam, and Shulchan Arukh of Rabbi Yosef Caro), a distinctive liturgical style often characterized by the use of maqamat (modal systems in music), and a profound emphasis on hospitality, communal solidarity, and the wisdom of their hakhamim. Their spiritual lives are often marked by a deep engagement with kabbalah (Jewish mysticism), particularly the teachings of the Arizal (Rabbi Isaac Luria), which found fertile ground in Sephardic lands and influenced many minhagim.

These communities, while proud of their distinctiveness, also recognize their interconnectedness and shared heritage. They represent a vibrant, living testament to the vastness of Jewish experience, demonstrating how a singular Torah can inspire a multitude of beautiful, authentic expressions across diverse cultures and geographies. This rich tapestry is a source of immense pride and strength, reminding us that Jewish identity is not monolithic but a magnificent mosaic.

Text Snapshot

Our journey into Sephardi/Mizrahi minhag today draws insights from the Arukh HaShulchan, Orach Chaim 261:15-262:5. Although authored by an Ashkenazi posek, Rabbi Yechiel Michel Epstein (19th-20th century Belarus), this monumental work often records customs prevalent across various communities and provides a comprehensive overview of Halakha, enabling us to connect specific practices to their broader textual foundations.

Let's look at a few lines that illuminate the Havdalah ceremony:

וּכְשֶׁמְּבָרֵךְ עַל הַנֵּר מְבָרֵךְ בּוֹרֵא מְאוֹרֵי הָאֵשׁ, וְנוֹהֲגִין לִרְאוֹת בַּצִּפָּרְנַיִם מִשּׁוּם סִימָן בְּרָכָה. And when one blesses over the candle, one recites "Borei Me'orei Ha'esh," and it is customary to look at one's fingernails as a sign of blessing.

וְיֵשׁ נוֹהֲגִין לִטְבּוֹל קְצָת אֶצְבְּעוֹתָיו בְּיַיִן וְלִמְרוֹחַ עַל הָעֵינַיִם וְעַל הַמֵּצַח וְעַל הַכִּיסִים, מִשּׁוּם סִימָן בְּרָכָה וְשֶׁיִּהְיֶה רֹאשׁ וְלֹא זָנָב. And there are those who are accustomed to dip some of their fingers in wine and anoint their eyes, and their forehead, and their pockets, as a sign of blessing and so that they may be "a head and not a tail."

וְאֵין לֶאֱכֹל וְלִשְׁתּוֹת קֹדֶם הַבְדָּלָה. And one may not eat or drink before Havdalah.

וּמִצְוָה גְּדוֹלָה לַעֲשׂוֹת סְעוּדָה רְבִיעִית בְּמוֹצָאֵי שַׁבָּת לִכְבוֹד מְלַוֵּה מַלְכָּה. And it is a great mitzvah to make a fourth meal on Motza'ei Shabbat in honor of Melaveh Malka.

These passages highlight several beautiful minhagim associated with Havdalah, particularly the sensory and symbolic actions that enrich the ceremony, many of which are deeply cherished and elaborated upon in Sephardi and Mizrahi traditions.

Minhag/Melody

The Anointing with Havdalah Wine: A Seal of Blessing

One of the most distinctive and cherished minhagim mentioned in the Arukh HaShulchan (261:16) and deeply embedded in many Sephardi and Mizrahi communities is the practice of anointing oneself with the Havdalah wine. After the Havdalah ceremony concludes, typically after drinking from the cup, a small amount of wine is poured into the palm of the hand or a small dish. Participants then dip their fingers – often the pinky and ring fingers – into the wine and gently touch it to various parts of their body.

The Arukh HaShulchan explicitly states the reasons: "מִשּׁוּם סִימָן בְּרָכָה וְשֶׁיִּהְיֶה רֹאשׁ וְלֹא זָנָב" – "as a sign of blessing and so that they may be 'a head and not a tail'." This powerful imagery, drawn from Deuteronomy 28:13, encapsulates a prayer for leadership, success, and continuous upward trajectory in the coming week. The wine, sanctified by the Havdalah blessings and symbolizing joy and blessing, is thus physically applied as a spiritual balm and a petition for good fortune.

This minhag is particularly vibrant among Moroccan, Tunisian, Syrian, and Iraqi Jews, though its precise application can vary.

• In many Moroccan Jewish homes, the wine might be touched to the eyelids, lips, forehead, and even behind the ears, each touch imbued with specific intention: for insight and clear vision (eyes), for good speech (lips), for wisdom (forehead), and for good fortune and hearing good tidings (ears). Some also touch it to their wallets or pockets, invoking blessings for livelihood. The excess wine might be poured onto the ground, often with a blessing or a wish for abundance. This practice is often accompanied by soft piyutim or blessings whispered privately.
• Yemenite Jews also have a tradition of using the Havdalah wine for segulah (an auspicious practice). While not always anointing specific body parts, they might dip their fingers and rub them together, or pass a bit of the wine over their face, absorbing its blessing. The emphasis is on the wine as a conduit for bracha (blessing) for the week ahead.
• Among Syrian and Iraqi Jews, the anointing of the eyes, forehead, and pockets is also common, along with the custom of pouring a small amount of wine into a saucer or a special Havdalah dish, often used to extinguish the candle. This excess wine is viewed as mayim chayim (living waters) or a vessel of blessing, not to be wasted.

The roots of this practice are ancient, drawing from mystical traditions and a deep understanding of wine as a symbol of spiritual elevation and divine blessing. In Jewish thought, wine is associated with kiddush (sanctification), simcha (joy), and sodot (mysteries). Applying it directly to the body transforms a ritual drink into a personal, tactile blessing, imbuing the individual with the sanctity of Shabbat as they transition into the mundane week. It's a physical reminder of the enduring presence of holiness, even as Shabbat departs.

Melody: "Eliyahu HaNavi" – A Song of Hope and Redemption

Following the Havdalah blessings, many Sephardi and Mizrahi communities traditionally sing "Eliyahu HaNavi" (Elijah the Prophet). While not directly mentioned in the Arukh HaShulchan's specific discussion of Havdalah rituals, this piyut is an integral part of the Motza'ei Shabbat atmosphere. Elijah the Prophet is a figure deeply associated with the coming of Mashiach (Messiah) and the redemption, and Motza'ei Shabbat is seen as an auspicious time to pray for his swift arrival.

The melody for "Eliyahu HaNavi" varies widely across Sephardi and Mizrahi communities, reflecting the rich diversity of their musical traditions, often rooted in the maqam system.

• In Moroccan, Algerian, and Tunisian traditions, the melody might be a soulful, often improvisational tune, utilizing maqamat like Maqam Husseini (a calming, reflective mode) or Maqam Nahawand (a more poignant and expressive mode). The singing is typically communal, heartfelt, and can range from a slow, contemplative pace to a more lively, hopeful tempo as the song progresses. The call-and-response format often encourages participation from everyone present, including children.
• Syrian and Iraqi Jews often have distinctive melodies for "Eliyahu HaNavi," frequently incorporating elements of Arabic classical music. These renditions can be particularly ornate, with vocal embellishments and a deep emotional resonance, evoking both longing and anticipation. The communal singing often features a lead hazzan (cantor) whose voice guides the congregation through the intricate melodic lines.
• Yemenite Jews have their own unique melodic tradition for piyutim, often characterized by monophonic singing (single melodic line) and a strong emphasis on the textual pronunciation. Their rendition of "Eliyahu HaNavi" would be distinct, reflecting their ancient musical heritage, which is less directly influenced by the Ottoman maqam system but still deeply soulful and spiritually evocative.
• In Turkish and Balkan Sephardic communities, the melodies might incorporate elements of Judeo-Spanish folk tunes, often with a slightly faster tempo, yet still retaining the underlying reverence for the text.

The words of "Eliyahu HaNavi" are a prayer for the prophet to come quickly, bringing the good tidings of redemption:

אֵלִיָּהוּ הַנָּבִיא, אֵלִיָּהוּ הַתִּשְׁבִּי, אֵלִיָּהוּ, אֵלִיָּהוּ, אֵלִיָּהוּ הַגִּלְעָדִי. בִּמְהֵרָה יָבוֹא אֵלֵינוּ עִם מָשִׁיחַ בֶּן דָּוִד.

Elijah the Prophet, Elijah the Tishbite, Elijah, Elijah, Elijah the Gileadite. May he quickly come to us with Mashiach ben David.

This piyut transforms the departure of Shabbat from a moment of sadness into one of hopeful anticipation. It connects the weekly rhythm of sacred time to the grand narrative of Jewish history and future redemption. The communal singing, often accompanied by the lingering scent of besamim and the fading light of the Havdalah candle, creates a powerful, unifying experience, reinforcing the spiritual continuity and collective aspirations of the Jewish people. It's a reminder that even as we return to the mundane, we do so with an eye towards the ultimate spiritual liberation, sealed with the blessings of the Havdalah wine and the hope brought by Elijah.

Contrast

The Nuance of Anointing: Sephardi/Mizrahi Emphasis vs. Ashkenazi Practice

The minhag of anointing oneself with Havdalah wine, as detailed in the Arukh HaShulchan and widely practiced in many Sephardi and Mizrahi communities, presents a fascinating point of contrast with prevalent Ashkenazi customs. This difference, far from indicating superiority or inferiority, highlights the rich diversity within Jewish practice, each rooted in its own historical trajectory, legal interpretations, and mystical inclinations.

As we noted, the Arukh HaShulchan (OC 261:16) explicitly mentions dipping fingers in wine and anointing the eyes, forehead, and pockets "מִשּׁוּם סִימָן בְּרָכָה וְשֶׁיִּהְיֶה רֹאשׁ וְלֹא זָנָב" – "as a sign of blessing and so that they may be 'a head and not a tail'." This passage, written by an Ashkenazi posek, indicates that the practice was known and recognized beyond purely Sephardi circles. However, its prominence, elaboration, and widespread adoption differ significantly.

In many Ashkenazi communities, while the Havdalah wine is central, the practice of anointing oneself is generally not a widespread or emphasized minhag.

• Typically, after the Havdalah blessings and drinking the wine, a small amount of the remaining wine might be poured into a saucer or a special Havdalah dish. The candle's flame is then extinguished by dipping it into this wine. This act of extinguishing symbolizes the departure of the extra neshamah yetera (soul) of Shabbat and the return to the mundane week. The wine is seen as protecting the mitzvah of the candle from being 'wasted' by burning out uselessly, or as a symbol of abundance that even the 'leftovers' are treated with respect.
• Some Ashkenazim might briefly dip a finger into the wine before extinguishing the candle and touch it to their eyelids or behind their ears, often with a silent prayer for good sight or hearing. However, this is usually a more subdued and less formalized practice compared to the elaborate anointing seen in many Sephardi/Mizrahi homes. It is often done discreetly and without the same communal emphasis or explicit articulation of the "head and not a tail" segulah.
• Many Ashkenazi halachic authorities, while aware of the practice, did not necessarily endorse or promote it as a universal minhag. The focus often remained on the core blessings, the consumption of the wine, and the symbolic extinguishing of the candle.

Why this divergence?

1. Mystical Emphasis: The Sephardi and Mizrahi worlds, particularly after the expulsion from Spain, were deeply influenced by the teachings of Kabbalah, especially the Lurianic Kabbalah that flourished in Safed. Kabbalistic thought often emphasized the use of physical objects and actions (segulot) as conduits for spiritual energy and blessings. The Havdalah wine, being a sacred substance, was naturally seen as a powerful medium for drawing down blessings for the week ahead. The physical anointing becomes a tangible act of receiving and internalizing these blessings. While Kabbalah also influenced Ashkenazi Jewry, its practical application in minhagim sometimes took different forms.
2. Historical Development: The legal codes and customs that developed in the Geonic academies of Babylonia (which deeply influenced Sephardi and Mizrahi halakha) and later in Spain, often incorporated specific minhagim that were then carried and preserved by the diaspora communities. The Arukh HaShulchan records practices that were known, but the emphasis and prominence given to them varied geographically and culturally. The direct anointing with wine for specific blessings might have been a more deeply ingrained ancient minhag in the lands where Sephardi/Mizrahi communities thrived.
3. Symbolism of Abundance: For Sephardi and Mizrahi communities, the pouring and anointing of wine often carry a strong symbolism of abundance and overflowing blessing. The cup of Havdalah wine is typically filled to the brim, often overflowing onto a saucer, signifying a wish for a week of overflowing goodness. The anointing continues this theme, actively applying that overflowing blessing to oneself. While Ashkenazim also value abundance, the specific ritual expression of it at Havdalah tends to be more focused on the communal blessings and the symbolic extinguishing rather than direct personal anointing.
4. Influence of Poskim: Different poskim gave varying weight to this minhag. While the Arukh HaShulchan mentions it, other major Ashkenazi codes like the Mishnah Berurah describe the practice of extinguishing the candle in the wine but do not emphasize the anointing. In contrast, many Sephardic poskim and hakhamim explicitly discuss and encourage the anointing, detailing its spiritual benefits and proper execution.

This difference is a beautiful illustration of how a shared halakhic framework can lead to diverse, yet equally valid and meaningful, expressions of Jewish life. Both approaches honor the sanctity of Havdalah and the transition from Shabbat to the week, but they do so through different ritual emphases, reflecting the unique histories, spiritual priorities, and communal values that have shaped these magnificent Jewish traditions. There is no right or wrong, only the rich tapestry of minhagim that makes Jewish observance so wonderfully textured.

Home Practice

The Sensory Journey of Havdalah: Elevating the Besamim

For anyone seeking to connect more deeply with the rich tapestry of Sephardi/Mizrahi minhagim, particularly around Havdalah, a simple yet profound practice is to elevate your engagement with the besamim (spices). This practice is universally Jewish, but Sephardi and Mizrahi traditions often emphasize the sensory and mystical dimensions of mitzvot, making the smelling of spices a truly immersive experience.

The Arukh HaShulchan (OC 261:15) discusses the blessing over the spices ("בורא מיני בשמים"), a fundamental part of Havdalah. This blessing serves to revive our spirits after the departure of the Neshamah Yetereh (extra soul) we receive on Shabbat. To truly embrace this minhag with a Sephardi/Mizrahi flavor, consider the following:

1. Choose Your Spices with Intention: While any pleasant-smelling spices suffice, many Sephardi and Mizrahi homes traditionally use specific combinations. Often, it's not just pure cloves, but a mixture that might include cardamom pods, cinnamon sticks, myrtle leaves, or even rose petals, evoking the aromas of the Middle East and North Africa. If you have a beautiful besamim holder, use it. If not, a small decorative bowl or even a simple elegant plate can serve to present your chosen spices. The visual presentation itself is part of the honor given to the mitzvah.

2. Engage All Senses (Beyond Smell):

   • Sight: Before the blessing, take a moment to truly see the spices. Appreciate their color, texture, and form. Imagine the journey these spices have taken, perhaps from distant lands, to arrive in your home for this sacred purpose.
   • Touch: Gently hold the besamim holder or cup of spices. Feel its weight, its coolness or warmth. Let the physical object ground you in the moment.
   • Sound (Inner): As you prepare, perhaps humming a gentle, soulful melody (like the beginning of "Eliyahu HaNavi" or "Hamavdil Bein Kodesh L'Chol"), create an atmosphere of quiet reverence.

3. The Blessing and Deep Inhalation: When the moment comes for the besamim blessing, hold the spices close. Recite "בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי בְשָׂמִים" with full kavanah (intention). Then, instead of a quick sniff, take a deep, slow, deliberate inhale. Let the aroma fill your senses. Close your eyes for a moment.

4. Contemplate the "Extra Soul": As you inhale, reflect on the reason for this blessing: the departure of the Neshamah Yetereh. Visualize this special, elevated soul of Shabbat gently leaving, and feel the spices revitalizing your own soul, preparing you for the week ahead. Consider it a spiritual "pick-me-up," a taste of Gan Eden (Paradise) that bridges the sacred and the mundane. This deep sensory engagement helps you internalize the minhag not just as a ritual, but as a personal spiritual experience.

5. Share the Aroma: After you've had your turn, pass the besamim around, allowing everyone present to partake in this sensory blessing. This communal sharing reinforces the idea that the blessings of Shabbat extend to all.

By consciously slowing down and fully immersing in the sensory experience of the besamim, you transform a simple ritual into a profound moment of reflection, renewal, and connection to the ancient, vibrant traditions of Sephardi and Mizrahi Jewry. It's a small act, but one that can infuse your Motza'ei Shabbat with deeper meaning and beauty.

Takeaway

Our journey through the Arukh HaShulchan's discussion of Havdalah and its Sephardi/Mizrahi expressions reveals far more than just legal minutiae; it unveils a vibrant, living heritage that resonates with profound spiritual depth and cultural richness. From the meticulous details of blessing order to the heartfelt minhagim of anointing with wine and singing "Eliyahu HaNavi," we witness how Halakha transforms into Hiddur Mitzvah – the beautification of a commandment – through the lens of diverse traditions.

The Sephardi and Mizrahi worlds, in their vast geographic spread and millennia-long histories, offer a magnificent testament to Jewish resilience and creativity. These communities, whether stemming from the Iberian Peninsula or the ancient lands of Babylon and Yemen, have meticulously preserved, adapted, and enriched Jewish practice. They remind us that Jewish identity is not a monolith but a dynamic, multifaceted mosaic, where each regional custom, each unique melody, and each nuanced interpretation adds an irreplaceable hue to the grand design of our collective heritage.

The minhag of anointing with Havdalah wine, a practice deeply rooted in mystical thought and a yearning for blessing, is a powerful example of this. It transforms the ritual from a mere observance into a tangible, personal interaction with the sacred, a physical act of inviting divine grace into the mundane week. This emphasis on sensory engagement, the tactile connection to holiness, and the explicit articulation of prayers for success ("a head and not a tail") are hallmarks of a spiritual approach that values direct experience and emotional resonance. Similarly, the soulful melodies of piyutim like "Eliyahu HaNavi," sung with the unique maqamat of Sephardi and Mizrahi musical traditions, infuse the departure of Shabbat with an enduring hope for redemption, transforming a moment of farewell into an embrace of the future.

These traditions are not relics of the past; they are living streams of wisdom, beauty, and spirituality that continue to nourish and inspire. They teach us the importance of precision in practice, the value of communal solidarity, and the profound power of intention (kavanah) in all our actions. They encourage us to seek out the deeper meanings behind our rituals, to understand their historical contexts, and to appreciate the diverse paths through which Jews across the globe have connected with HaKadosh Baruch Hu (the Holy One, Blessed Be He).

As we conclude, let us carry with us a renewed appreciation for the "textured" nature of Jewish life. Let us celebrate the distinctiveness of each community, recognizing that these differences are not divisions, but rather expressions of a shared, enduring love for Torah and mitzvot. The Sephardi and Mizrahi heritage is a priceless treasure, offering insights, melodies, and practices that enrich us all, inviting us to explore, to learn, and to integrate these beautiful threads into our own Jewish journey, ensuring that the light of these ancient traditions continues to shine brightly for generations to come. May we all be blessed to be "a head and not a tail," imbued with the blessings of Havdalah and the hope for a week filled with peace, prosperity, and spiritual growth.