Arukh HaShulchan, Orach Chaim 265:13-266:7

Shabbat is departing, but not without a gentle, fragrant farewell. Imagine the warm glow of a braided candle, its multiple flames dancing in a silver cup, casting long shadows across a room filled with generations. The air, still holding the lingering sweetness of Shabbat, is now infused with the exotic, comforting aroma of besamim—cardamom, cloves, myrtle—a scent that carries the memory of ancient trade routes, sun-drenched markets, and the whispered prayers of communities from Aleppo to Fez, from Izmir to Bukhara. This is the moment of Havdalah, a profound transition, where the sacred embrace of Shabbat gracefully releases us into the week, not with a sudden jolt, but with a fragrant, melodic bridge, carefully constructed by our ancestors to nourish the soul. It's a moment rich with history, sensory delight, and deep spiritual meaning, celebrated with unique textures and melodies across the vast and vibrant tapestry of Sephardi and Mizrahi Jewry. It is a testament to the resilience and beauty of a heritage that turns every transition into an opportunity for spiritual enrichment and communal connection, reminding us that even in separation, there is profound unity and continuity.

Context

Place

Our journey into this tradition takes us across a vast and diverse geographic expanse, a mosaic of lands where Jewish life flourished for millennia after the Roman and Babylonian exiles, creating distinct yet interconnected cultures. We speak of the Iberian Peninsula, Sepharad itself, prior to the expulsions, and then the communities that resettled across North Africa (the Maghreb), including Morocco, Algeria, and Tunisia. Our gaze extends eastward through Egypt, the Levant (Syria, Lebanon, Israel), and Mesopotamia (Iraq), into Persia (Iran), Yemen, and further still, to the ancient Jewish communities of Turkey, Greece, the Balkans, Central Asia (Bukhara), and even as far as India. Each locale, with its unique climate, culture, and trade routes, contributed to the distinctive flavors of its Jewish residents' practices, prayers, and piyutim, yet all remained deeply rooted in shared halakhic principles and an unwavering connection to Eretz Yisrael.

Era

This rich heritage spans over a millennium, from the Golden Age of Spain in the 10th-13th centuries, a period of unparalleled intellectual and cultural flourishing, through the Ottoman Empire, which provided a relatively stable environment for Jewish communities across vast territories for centuries. It encompasses the vibrant medieval communities of North Africa and the Middle East, the deep spiritual traditions of Yemen, and the resilience of communities through periods of both prosperity and persecution, right up to the modern era. This continuous thread of tradition adapted and innovated within diverse imperial and local cultural contexts, preserving ancient customs while also developing new expressions of Jewish life, ensuring a living legacy that remains vibrant today in Israel and diasporic communities worldwide.

Community

It is crucial to understand that "Sephardi/Mizrahi" is not a monolithic identity but rather a grand tapestry woven from many distinct threads. It encompasses Moroccan Jews with their unique nusach and Andalusian-influenced melodies, Syrian Jews with their rich piyut tradition and specific halakhic interpretations, Iraqi Jews known for their scholarly prowess and beautiful baqashot, Yemenite Jews with their ancient, often Mishnaic-era customs and unique Hebrew pronunciation, and countless other communities—Persian, Georgian, Turkish, Greek, Libyan, Tunisian, Egyptian, Indian (Bene Israel, Cochin)—each boasting its own nuanced minhagim, culinary traditions, and liturgical styles. What unites this diverse constellation of communities is a shared reverence for Torah, a profound spiritual connection to the land and people of Israel, and a halakhic tradition primarily guided by the Shulchan Aruch of Rabbi Yosef Karo, tempered by local customs and later responsa from their respective leading sages. This diversity within unity is a source of immense strength and beauty, reflecting the infinite ways in which the Jewish spirit can express itself while remaining faithful to its core.

Text Snapshot

Rabbi Yechiel Michel Epstein, in his monumental Arukh HaShulchan, a comprehensive 19th-century halakhic work, meticulously navigates the intricate laws surrounding the sacred transition from Shabbat to the mundane week. While Rabbi Epstein hailed from Eastern Europe and his work is often associated with Ashkenazi Jewry, he consistently engages with and builds upon the foundations laid by earlier authorities, including the towering Sephardic luminary, Rabbi Yosef Karo's Shulchan Aruch, which is the bedrock for nearly all Jewish communities. In sections 265:13 through 266:7 of Orach Chaim, Rabbi Epstein delves into the profound spiritual and practical aspects of Havdalah. He emphasizes the mitzvah of Tosefet Shabbat (adding from the holy to the profane) even as Shabbat departs, preparing for the spiritual shift. He meticulously details the essential elements of Havdalah: the multi-wick candle, which must emit a bright, clear flame, symbolizing the light of creation and the renewed ability to use fire; the besamim, fragrant spices whose purpose, as he notes, is to revive the soul and comfort us as the special "extra soul" (neshama yetera) of Shabbat departs; and the cup of wine, overflowing with blessing, representing joy and sanctification. His words underscore the profound spiritual significance of "להבדיל בין קודש לחול" – to separate the holy from the mundane, ensuring that Shabbat's sanctity gracefully flows into the coming week, preparing us for its challenges and opportunities, not as an abrupt end, but as a gentle, guided transition.

Minhag/Melody

The Arukh HaShulchan's discussion of Havdalah elements like besamim and the Havdalah candle takes on a vibrant, sensory life within Sephardi and Mizrahi traditions, often expressed through unique customs and deeply moving melodies that connect us to specific lands and histories. These practices transform the halakhic requirements into rich cultural experiences, making the transition from Shabbat a moment of profound communal and personal connection.

The Aromatic Journey of Besamim

The Arukh HaShulchan (266:2-3) highlights the spiritual purpose of besamim – to comfort the soul as the neshama yetera departs. Sephardi and Mizrahi communities have embraced this with an exquisite array of aromatic practices, each reflecting the flora and trade routes of their regions:

• Moroccan Jews often use a beautifully decorative hadas (myrtle) branch, sometimes intertwined with cloves or infused with rosewater. The hadas is passed around, its delicate leaves and fragrant berries inhaled deeply, often accompanied by the recitation of specific piyutim related to King Solomon's wisdom and the beauty of creation. The hadas itself, symbolizing peace and beauty, is sometimes then placed in a small glass of water to keep its freshness, a physical embodiment of Shabbat's lingering spiritual freshness.
• Yemenite Jews have a particularly ancient and distinct tradition. They often utilize fresh, local aromatic herbs such as rue (shazab), mint, or basil. These herbs are frequently presented in an intricately woven grass or metal box known as a mabdala (from the root havdalah). The freshness and natural quality of the herbs are paramount, linking the ritual directly to the earth and the immediate environment, a testament to a deeply rooted agrarian past. The passing of the mabdala from hand to hand, with each person inhaling deeply, fosters a tangible sense of communal blessing and shared spiritual experience.
• Iraqi and Syrian Jews typically use blends of warm, sweet spices like cloves, cinnamon, cardamom, and sometimes dried orange peel. These are often kept in ornate silver spice boxes, sometimes shaped like miniature towers or pomegranates, passed around the room with reverence. The rich, deep aroma of these spices evokes the ancient spice routes and the vibrant marketplaces of Baghdad and Damascus, adding a layer of historical and geographical texture to the spiritual act of comforting the soul. The selection of spices is often a deliberate choice, intended to be both uplifting and grounding, a bridge between the spiritual heights of Shabbat and the practical demands of the week.

Melodies that Elevate the Soul

Beyond the fragrant spices, the transition from Shabbat is marked by the unique and soul-stirring melodies of piyutim and prayers. While "Eliahu HaNavi" and "Hamavdil Bein Kodesh L'Chol" are universally sung, their musical interpretations differ dramatically across Sephardi and Mizrahi traditions, each a reflection of local musical forms and spiritual sensibilities.

• Moroccan Havdalah melodies are often characterized by their profound depth and intricate ornamentation, drawing heavily from the classical Andalusian muwashahat and local folk traditions. The piyut "Hamavdil Bein Kodesh L'Chol" in a Moroccan synagogue might be sung with a slow, contemplative tempo, allowing for rich vocal embellishments and a deep sense of introspection, each note a deliberate brushstroke in a spiritual painting. The music is not merely background; it is an active participant in the transition, guiding the soul from the sacred to the mundane with grace and beauty, often reaching soaring heights that evoke a sense of awe and reverence.
• Syrian and Iraqi Havdalah tunes often incorporate the sophisticated maqamat (modal systems) of Arabic classical music. The melody for "Hamavdil Bein Kodesh L'Chol" might shift between different maqamat during its rendition, creating a dynamic and emotionally resonant soundscape. These melodies can range from the melancholic and yearning, reflecting the longing for Shabbat's return, to the more uplifting and hopeful, embracing the week's potential. The communal singing is often robust, with congregants joining in harmony, creating a powerful, immersive experience that transcends mere recitation, transforming the words into a vibrant, living prayer. The particular maqam chosen often reflects the mood of the community or the time of year, adding another layer of texture to the ritual.
• Yemenite melodies stand apart, preserving ancient musical forms that are often more chant-like and rhythmic, reflecting a unique heritage that predates many later developments in Jewish music. Their Havdalah melodies, while less ornate than some other traditions, possess a raw, authentic power, deeply rooted in centuries of oral transmission. The emphasis is on the direct, unadorned transmission of the sacred text through sound, creating a feeling of profound antiquity and continuity, connecting the present moment directly to the practices of generations past. The simplicity and directness of the Yemenite tunes can be profoundly moving, stripping away external embellishments to reveal the core spiritual essence of the Havdalah liturgy.

These diverse minhagim and melodies are not mere embellishments; they are integral to the Sephardi/Mizrahi experience of Havdalah. They are tangible expressions of spiritual concepts, transforming the abstract halakha into a multi-sensory, deeply personal, and communal encounter, ensuring that Shabbat's holy essence is not merely remembered but truly carried into the fabric of the week.

Contrast

The Arukh HaShulchan (266:1) states that the Havdalah candle should provide a bright light, "שלהבת העולה יפה" (a beautiful rising flame), because the blessing over fire is recited specifically on a light that one can benefit from. This general halakhic principle is universally accepted, but its practical implementation beautifully illustrates a respectful difference in custom between various Jewish communities, particularly regarding the form of the Havdalah candle.

For many Ashkenazi communities, there is a strong and widespread emphasis on using a braided Havdalah candle (נר הבדלה קלוע). This distinctive candle, often intricately woven from multiple wicks, is seen as the ideal embodiment of the "beautiful rising flame" and provides a sufficiently bright light. The braiding itself has symbolic meaning for some, representing the unity of various elements or the interwoven nature of creation. The act of lighting such a candle is a recognizable and cherished Ashkenazi tradition, almost synonymous with the Havdalah ceremony for many.

In Sephardi and Mizrahi communities, while a multi-wick candle is certainly common and appreciated for its brightness, there is generally less insistence on the specific form of a braided candle. The primary focus remains on the quality of the light—that it be bright and clear, allowing one to distinguish between different objects or colors by its illumination. As such:

• Many Sephardi families will use multiple individual candles held together to create a single, bright flame, rather than a pre-braided one. This can be as simple as gathering several Shabbat candles or even tea lights.
• In some Moroccan traditions, a single, large, and very bright candle may be used, provided it fulfills the requirement of significant light.
• Yemenite communities might use a small oil lamp for Havdalah, often with multiple wicks or a single bright wick, connecting to even more ancient traditions of lighting.
• The emphasis is on the function of the candle—its ability to produce a strong, unified light—rather than a particular aesthetic or structural requirement like braiding. The Arukh HaShulchan's halakha is upheld, but the specific materialization of the "beautiful rising flame" allows for a diversity of customs that reflect different local practices and readily available resources across the globe, without one being superior to the other. Both traditions fulfill the mitzvah with devotion and beauty, simply through different visual expressions of the same underlying principle.

Home Practice

To bring a touch of this rich Sephardi/Mizrahi heritage into your own home, consider a simple yet profound adoption centered around the besamim (spices) for Havdalah. This practice connects directly to the Arukh HaShulchan's discussion of comforting the soul and allows for a sensory bridge between Shabbat and the week.

Instead of a pre-made spice box, gather a small, beautiful dish or bowl—perhaps a cherished ceramic piece or a small silver plate. Fill it with fragrant, natural spices that appeal to you and resonate with a sense of the exotic or comforting. Cloves, cinnamon sticks, whole cardamom pods, dried rose petals, or even a piece of citrus peel (orange or lemon) are wonderful choices. During Havdalah, as you recite the blessing over the spices, take an extra moment to intentionally inhale their aroma, allowing yourself to feel the spiritual comfort they offer as the neshama yetera departs. Imagine the thousands of communities across the globe, from ancient times to today, sharing this very same aromatic ritual, each with their unique blend. This small act of intentionality transforms a routine into a rich, multi-sensory experience, connecting you to generations of tradition and the vibrant tapestry of Sephardi and Mizrahi Jewry.

Takeaway

Our brief journey through the Arukh HaShulchan's insights into Havdalah, illuminated by the vibrant lens of Sephardi and Mizrahi traditions, reveals how ancient halakha blossoms into a living, breathing tapestry of practice. It's a testament to the enduring power of Jewish heritage, expressed not just in texts, but in the kaleidoscope of melodies, the evocative aromas, and the distinct customs that connect us across time and space. This exploration reminds us that while our shared Torah is one, its expression is gloriously diverse, each tradition adding depth, color, and unique beauty to the collective Jewish experience. Embracing these varied expressions deepens our appreciation for the unity within our people, inviting us all to savor the richness of our shared legacy and to infuse our own Jewish practice with greater intentionality and a profound sense of belonging.