Arukh HaShulchan, Orach Chaim 261:7-14

Shabbat's gentle embrace gives way to the sweet, lingering scent of spices, a fragrance that has wafted through synagogues and homes from the sun-drenched alleys of Fez to the bustling souks of Baghdad, from the ancient hills of Yemen to the vibrant communities of Salonica. It's the aroma of transition, of memory, and of hope, a testament to the enduring spirit of Sephardi and Mizrahi heritage.

Hook

The flicker of a braided candle, its multiple wicks dancing like a crown of light, illuminating faces as old melodies rise and fall, laden with centuries of devotion and diaspora – this is the essence of a Sephardi/Mizrahi Havdalah, a moment where the sacred and the mundane gently diverge, marked by wine, fragrant spices, and the profound wisdom of our sages.

Context

Place: A Tapestry of Lands and Seas

The term "Sephardi and Mizrahi" encompasses a staggering geographical and cultural expanse, reflecting a journey that began millennia ago and branched out across continents. From the Iberian Peninsula, where Sepharad (Spain) once flourished as a golden age of Jewish life, our ancestors carried their unique traditions, language (Ladino, Haketia), and intellectual prowess to new shores. Following the expulsions of 1492 and 1497 from Spain and Portugal, these communities resettled across the Ottoman Empire – in North Africa (Morocco, Algeria, Tunisia, Libya), the Balkans (Greece, Turkey, Bulgaria, Bosnia), and the Middle East (Syria, Lebanon, Egypt, the Land of Israel).

Simultaneously, the Mizrahi (Eastern) communities, whose roots predate the Iberian experience by centuries, continued their unbroken presence in lands like Iraq (Babylon), Iran (Persia), Yemen, Uzbekistan (Bukhara), and India (Cochin and Bene Israel). These communities, often speaking Judeo-Arabic, Judeo-Persian, or other local Judeo-languages, developed distinct liturgical styles, legal interpretations, and poetic traditions, yet shared a profound reverence for Halakha, a deep love for Eretz Yisrael, and an interconnectedness that transcended vast distances. Imagine the rich tapestry: the intricate filigree of a Moroccan spice box, the robust melodies of an Iraqi piyut, the ancient Aramaic of a Yemenite tefillah, or the gentle Ladino lullabies of a Salonican grandmother. Each thread, unique and vibrant, contributes to the unparalleled richness of this shared heritage, united by a continuous stream of Jewish thought and practice flowing from the Sages of Babylon through the Geonim and Rishonim.

Era: From Golden Ages to Modern Resurgence

Our journey spans epochs, from the flourishing intellectual and cultural Golden Age of Spain in the medieval period, where Jewish philosophers, poets, and scientists contributed immensely to global civilization, to the tumultuous shifts brought by the expulsions. These forced migrations, though devastating, paradoxically became catalysts for the spread and diversification of Sephardic minhagim, as communities adapted and integrated into new environments while fiercely preserving their ancestral traditions. The Ottoman Empire, for instance, became a refuge where Sephardic communities thrived for centuries, establishing great centers of Torah learning in places like Salonica, Istanbul, Izmir, and Safed.

The Mizrahi communities, meanwhile, maintained a continuous presence in the Middle East and Central Asia, preserving ancient practices and often developing unique interpretations of Jewish law and mysticism, such as the rich intellectual heritage of the Iraqi Geonim or the distinctive halakhic rigor of the Yemenite communities. The modern era brought new challenges: the rise of Zionism, the establishment of the State of Israel, and subsequent waves of immigration, often under duress, from Arab and Muslim lands. This period saw the ingathering of these diverse communities into Israel and the diaspora, leading to a vibrant resurgence and re-evaluation of Sephardi and Mizrahi identity, ensuring that these traditions, once threatened by assimilation or neglect, are now celebrated and revitalized as integral to the tapestry of Jewish life.

Community: Resilience, Scholarship, and Poetic Expression

The communities of Sephardic and Mizrahi Jewry are characterized by profound resilience, an unwavering commitment to Torah scholarship, and a deep appreciation for poetic and musical expression. From the intellectual giants like the Rambam (Maimonides) in Egypt and the Rif (Rabbi Isaac Alfasi) in North Africa, to the mystical teachings of the Arizal in Safed and the comprehensive halakhic codification of the Shulchan Aruch by Rabbi Yosef Karo, our heritage is one of continuous textual engagement and creative interpretation.

Beyond the legal texts, our communities have always been rich in piyut (liturgical poetry), expressing every nuance of human emotion and spiritual longing. These poems, set to melodies that often echo the sounds of the surrounding cultures, yet are distinctly Jewish, are woven into the very fabric of our prayers, lifecycle events, and Shabbat observances. The emphasis on communal prayer, the warmth of hospitality, the centrality of family, and a strong connection to Eretz Yisrael (the Land of Israel) are hallmarks of these communities. Despite their internal diversity, a shared reverence for the halakhic tradition, a vibrant spiritual life, and a commitment to preserving the unique flavor of their heritage binds them together, creating a living chain that connects us directly to the wisdom and practices of our ancestors.

Text Snapshot

The Arukh HaShulchan, Orach Chaim 261:7-14, delves into the sacred ritual of Havdalah, delineating the blessings recited at Shabbat's conclusion. It affirms the prevalent order: borei pri hagafen (wine), borei minei vesamim (spices), borei me'orei ha'esh (fire), and finally, hamavdil ben kodesh l'chol (the Havdalah blessing itself). The text meticulously explores the historical machloket (dispute) with the Rambam's alternative ordering, ultimately upholding the Shulchan Aruch's ruling. It also touches upon the non-essential nature of spices and fire blessings, and concludes with various customs, including extinguishing the Havdalah candle in the wine and pouring some wine on the ground for blessing.

Minhag/Melody

The Multi-Sensory Symphony of Sephardi/Mizrahi Havdalah

The Arukh HaShulchan's discussion on the order of Havdalah blessings provides a fascinating glimpse into the halakhic underpinnings of this beautiful ritual, yet the lived experience of Havdalah in Sephardi and Mizrahi communities is a multi-sensory symphony, a vibrant tapestry woven with specific customs, evocative melodies, and profound spiritual intention. It is a moment not merely of separation, but of carrying the light and sanctity of Shabbat into the week, imbued with blessings for prosperity, health, and spiritual growth.

One of the most striking aspects of Sephardi/Mizrahi Havdalah is the emphasis on engaging all the senses, transforming the transition from Shabbat to the mundane into a rich, immersive experience. The Arukh HaShulchan discusses the blessings of wine, spices, and fire, but the manner in which these are handled and perceived varies beautifully across our diverse communities.

The Fragrance of Memory: Besamim Across the Diaspora

The besamim (spices) for Havdalah are far more than a mere fulfillment of a bracha; they are a conduit for memory, a balm for the departing neshamah yeteirah (additional soul) that Shabbat bestows. While the Arukh HaShulchan notes that the blessing for spices is not me'akev (essential to the validity of Havdalah), its presence is cherished and elevated in Sephardi/Mizrahi practice.

In many North African and Middle Eastern communities, particularly among Moroccan, Algerian, and Syrian Jews, the besamim are not just a simple container of cloves. Often, they are freshly cut sprigs of hadassim (myrtle), sometimes intertwined with fragrant roses or other aromatic plants. These are passed around the room, allowing everyone to deeply inhale their invigorating scent. The act of passing the myrtle branches is communal, an shared experience of renewal. The hadassim, with their three leaves emerging from one point, are sometimes seen as a symbol of unity and blessing, a physical manifestation of the interconnectedness of Israel, Torah, and God. In some communities, elaborate silver spice towers (migdal besamim) are used, often heirlooms, reflecting the intricate artistry and reverence for the ritual. The scent is often deliberately strong, designed to awaken the soul and provide comfort as the special sanctity of Shabbat departs.

Some traditions even extend the use of spices beyond the blessing itself. For example, after the Havdalah, some Moroccan communities might put a sprig of hadas in their pocket or under their pillow, believing it brings good fortune and a sweet week. This practice highlights the deep belief in the tangible power of mitzvot and their ability to imbue everyday life with holiness.

The Light of Hope: Ner Havdalah and Its Customs

The ner Havdalah (Havdalah candle), too, carries a specific texture in our traditions. While the Arukh HaShulchan refers to a single candle, the widespread custom, particularly among Sephardim, is to use a braided candle with multiple wicks, often two or more, which visually symbolizes the creation of fire through the combination of multiple elements, a chidush (new creation) that marks the beginning of the week. The light of this candle, reflected on the fingernails as one recites borei me'orei ha'esh, is not just about appreciating a new creation; it's a moment to inspect one's hands, the tools of one's labor, and to pray for success and blessing in the week ahead.

The custom, mentioned in Arukh HaShulchan 261:14, of extinguishing the candle in the remaining wine (or collecting the wine drips) is also common. In many Sephardi homes, a small amount of wine is poured into a saucer or bowl for this purpose. After extinguishing the flame, some will dip their fingers into the wine and touch their eyelids, or even their pockets, as a segula (propitious custom) for good eyesight and prosperity. This act transforms the remnants of the ritual into a tangible blessing, carrying the holiness of Shabbat into the practicalities of the week. The Arukh HaShulchan's mention of pouring wine on the ground is also observed in some communities, understood as a blessing for the earth or a symbolic act of abundance.

The Resonance of Melody: Piyutim of Transition

Beyond the physical elements, the melodies of Sephardi and Mizrahi Havdalah are profoundly moving. While the core blessings are universal, the piyutim sung before and after Havdalah are distinct and often deeply emotional.

A quintessential example is the piyut "Hamavdil ben Kodesh l'Chol" (He who separates between the holy and the mundane). This piyut, often sung to a slow, majestic, and sometimes melancholic tune, encapsulates the bittersweet feeling of Shabbat's departure. The melodies vary significantly by community: a Moroccan "Hamavdil" might have a different rhythmic and melodic structure than an Iraqi or Syrian one, yet all evoke a sense of reverence and longing. These melodies are often passed down orally, from generation to generation, imbued with the voices and memories of countless ancestors. The piyut itself, with its verses asking for blessings for a week of peace, health, and prosperity, sets the spiritual tone for the coming days.

Following Havdalah, the atmosphere often shifts from solemnity to hopeful anticipation with the singing of "Eliyahu HaNavi" (Elijah the Prophet). This piyut is a plea for the speedy arrival of the Messiah, for Elijah is traditionally seen as the harbinger of redemption. The melodies for "Eliyahu HaNavi" are typically more upbeat and joyful, reflecting the hope for a better future. In many Sephardi communities, this piyut is a highlight, sung with enthusiasm, often accompanied by clapping or even dancing. The words, "Eliyahu HaNavi, Eliyahu HaTishbi, Eliyahu, Eliyahu, Eliyahu HaGiladi," resonate with communal longing and faith.

Furthermore, other piyutim or traditional songs might be sung, depending on the community. For instance, in some Syrian communities, the "Shir HaYichud" (Song of Unity) might be recited or sung, reinforcing the theological foundations of Jewish belief. In various traditions, Mevarech HaChodesh (blessing the new month) often follows, setting intentions for the upcoming lunar cycle.

The integration of these piyutim and customs transforms Havdalah into a holistic experience that engages the senses, intellect, and emotion. The Arukh HaShulchan provides the framework, but the living traditions of Sephardi and Mizrahi communities fill that framework with color, scent, and song, creating a beautiful and meaningful transition that has sustained our people through millennia. It's a testament to how Halakha is not merely law, but a vibrant and dynamic guide to infusing every moment with holiness.

Contrast

The Order of Havdalah Blessings: A Tale of Two Minhagim

The Arukh HaShulchan 261:8-12 provides a remarkable window into a fundamental halakhic difference regarding the order of the Havdalah blessings, a divergence that beautifully illustrates the respectful diversity within Jewish law and custom. While the Shulchan Aruch (and subsequently the Arukh HaShulchan) ultimately rules in favor of the "יאגו"ז" (Yayin, Besamim, Esh, Havdalah – Wine, Spices, Fire, Havdalah) order, it meticulously presents the alternative view championed by the Rambam (Maimonides): "ינה"א" (Yayin, Ner, Havdalah, Besamim – Wine, Fire, Havdalah, Spices). This difference, far from being a mere technicality, reflects distinct philosophical approaches to the structure of prayer and the nature of blessings.

The Rambam's Logic: Prioritizing the Core Mitzvah

The Rambam, a towering Sephardic figure from medieval Spain and Egypt, argues for the "ינה"א" order, placing the Havdalah blessing itself (which is a birkhat mitzvah, a blessing on a commandment) directly after the blessing over wine. His reasoning, as explained in the Arukh HaShulchan and other commentaries, is rooted in the principle of semuchah l'Malkhut or semuchah l'motzi: the most important blessing, the one that constitutes the core mitzvah or purpose of the ritual, should be recited as close as possible to the beginning or to the blessing over wine, which is the foundational element of the ceremony. For the Rambam, the primary purpose of Havdalah is the declaration of separation between sacred and profane, and therefore, the hamavdil blessing should take precedence over the b'rachot hane'henin (blessings of enjoyment) on spices and fire. He sees the blessings on spices and fire as supplementary, enriching the experience but not central to the mitzvah of Havdalah itself.

The Shulchan Aruch's Ruling: Enjoyment Precedes Separation

In contrast, the Shulchan Aruch, codified by Rabbi Yosef Karo (another great Sephardic sage, living in Safed), follows the opinion of the Rif and the Rosh (Rabbeinu Asher ben Yechiel, an Ashkenazi posek who migrated to Spain), endorsing the "יאגו"ז" order. Their rationale, as highlighted by the Arukh HaShulchan, is that the blessings over wine, spices, and fire are b'rachot hane'henin, blessings recited over physical enjoyments. The halakhic principle here is that one should recite the blessings over enjoyments before the birkhat mitzvah that defines the overall act. The logic suggests that since one benefits immediately from the wine, spices, and fire, those blessings should precede the more conceptual blessing of Havdalah. The Arukh HaShulchan notes that this is the prevailing custom, even for Ashkenazim (through the Rama's agreement), and is the practice we find in most communities today.

A Living Difference: Yemenite Minhag

This halakhic debate is not merely academic; it translates into a tangible, living difference in practice. While the vast majority of Sephardic and Ashkenazic communities follow the "יאגו"ז" order as codified by the Shulchan Aruch, the Yemenite Jewish community, known for its deep adherence to the Rambam's rulings, maintains the "ינה"א" order to this day. A Yemenite Havdalah will thus proceed with wine, then fire, then the Havdalah blessing, and then the spices.

This distinct practice is a beautiful example of how diverse interpretations within Jewish law can lead to different yet equally valid and deeply rooted customs. It underscores the profound intellectual rigor of our sages, who meticulously debated these nuances, and the commitment of communities to faithfully transmit their ancestral traditions. Neither approach is "superior"; both are legitimate expressions of Halakha, stemming from different understandings of how to best honor the mitzvah and structure the blessings.

The Arukh HaShulchan's careful presentation of this machloket (dispute) allows us to appreciate the richness of our legal heritage and how different communities, even within the broader Sephardi/Mizrahi umbrella, have preserved unique pathways to observing the same mitzvah. It is a reminder that unity in Judaism does not mean uniformity, but rather a vibrant tapestry woven with diverse threads, all contributing to the grandeur of Torah.

Home Practice

Embracing the rich sensory and spiritual dimensions of Sephardi/Mizrahi Havdalah is a beautiful way to connect with this heritage, even if you're not from these traditions. Here's a simple, yet profound, practice anyone can adopt to deepen their Havdalah experience:

Savor the Scents and Intentions: A Mindful Havdalah

Rather than rushing through the besamim (spices) blessing, take a moment to truly savor it. Before reciting "Baruch Atah Hashem... Borei Minei Vesamim," pause and hold the spices (whether a store-bought spice box, a fresh sprig of myrtle, or even a cinnamon stick or a few cloves) close to your nose. Close your eyes for a moment. Inhale deeply, allowing the fragrance to fill your senses.

As you do this, reflect on the neshamah yeteirah, the extra soul, that departs with Shabbat. Imagine this fragrance as a sweet comfort for its departure, a reminder of the spiritual sweetness of Shabbat, and a hopeful anticipation of the blessings of the coming week. After the blessing, take another deep breath of the spices. You might even, like some Sephardic customs, pass them around for everyone present to enjoy this moment of fragrant transition.

This small act of mindfulness transforms the bracha from a mere recitation into a profound sensory and spiritual experience. It connects you to the generations who have found solace and hope in these very scents, carrying the holiness of Shabbat into the everyday with intention and gratitude. It's a way to engage with the mitzvah not just intellectually, but with your heart and soul, enriching your personal connection to Havdalah and the broader tapestry of Jewish tradition.

Takeaway

The Arukh HaShulchan's meticulous exploration of Havdalah blessings serves as a powerful testament to the enduring intellectual rigor and spiritual depth of Sephardi and Mizrahi heritage. It reveals a tradition that is both deeply rooted in Halakha and vibrantly expressed through diverse customs, melodies, and sensory experiences. From the ancient debate over the order of blessings to the communal passing of fragrant myrtle, and the melodic strains of "Eliyahu HaNavi," we witness a living tradition that sanctifies time, honors transitions, and continuously seeks to imbue life with holiness. This heritage is a proud inheritance, a rich and textured tapestry of resilience, scholarship, and poetic expression, inviting us all to connect, learn, and carry its beautiful light forward into the world.