Arukh HaShulchan, Orach Chaim 265:7-12

A shimmer of candlelight dances in the dying dusk of Shabbat, illuminating fragrant spices and a cup overflowing with wine. This is not merely an end, but a bridge – a moment pregnant with memory and anticipation, imbued with melodies that echo from ancient synagogues in Fez to bustling markets in Baghdad. This is the Sephardi/Mizrahi Havdalah, a testament to a heritage that transforms the mundane into the sacred with unparalleled beauty and depth.

Hook

Imagine the lingering scent of cloves and myrtle, carried on the air by a melody that is at once mournful for Shabbat's departure and joyful for the week ahead – a melody sung not just with the voice, but with the very soul, passed down through generations from the sun-drenched courtyards of Marrakech to the bustling alleys of Jerusalem.

Context

Place

Our journey through Sephardi and Mizrahi heritage spans an immense geographical tapestry, a vibrant mosaic stretching across North Africa (Morocco, Algeria, Tunisia, Libya, Egypt), the Middle East (Syria, Iraq, Iran, Yemen, Turkey, the Land of Israel), and even into the Iberian Peninsula before the Expulsion, and then to the vast Ottoman Empire and beyond. These diverse lands fostered unique expressions of Jewish life, each contributing a distinct hue to the rich spectrum of Sephardi/Mizrahi minhag. While the Arukh HaShulchan, our textual guide today, originates from a Lithuanian Ashkenazi context, the laws it elucidates regarding Havdalah are universal, and the Sephardi and Mizrahi communities have embraced and enriched these very same principles with their own distinctive customs, melodies, and spiritual nuances, often drawing from earlier Sephardic halakhic giants like the Rif, Rambam, and Rashba.

Era

The traditions we celebrate today are not static; they are living legacies forged over millennia. From the Babylonian academies that shaped early Halakha, through the Golden Age of Spain where poetry and philosophy intertwined with legal discourse, past the trauma of the 1492 expulsion that scattered Sephardim across the globe, and through centuries of flourishing in new host countries, these communities have continuously adapted, preserved, and innovated. The Arukh HaShulchan itself was compiled in the late 19th and early 20th centuries, a period where Jewish communities across the world, including Sephardi and Mizrahi ones, were grappling with modernity while fiercely holding onto tradition, meticulously codifying practices that had been observed for generations and ensuring their continuity for future ones.

Community

The term "Sephardi/Mizrahi" encompasses a multitude of distinct communities, each with its own cherished customs, liturgical variations (nusach), and musical traditions. From the elegant, often Arabic-influenced melodies of Syrian Jews (Halabim) to the ancient, distinct pronunciation and customs of the Yemenite Jews (Teimanim), and from the vibrant, syncretic practices of Moroccan Jewry to the intellectual rigor of Iraqi (Babylonian) sages, there is a profound unity in their reverence for Halakha, for communal prayer, and for the beauty of Jewish life, yet expressed with a breathtaking array of local flavors. These communities, though geographically dispersed, shared a common spiritual thread, a deep respect for rabbinic authority, and a commitment to transmitting the Torah with passion and precision. They built vibrant centers of learning, poetry (piyut), and communal life, ensuring that Jewish heritage not only survived but thrived, adapting to new environments while maintaining a profound connection to their roots.

Text Snapshot

The Arukh HaShulchan, a monumental halakhic work, meticulously outlines the laws of Havdalah. Here are a few lines that capture its essence regarding the order of blessings:

"סדר ברכות ההבדלה הוא יין בושם נר והבדלה. ובשבת כשיש לו יין לשתות ובושם להריח ונר להאיר, מברך על היין תחלה, ואחריו על הבשמים, ואחריו על הנר, ואחריו על ההבדלה. ואם אין לו יין, מברך על הבושם תחלה, ואחריו על הנר, ואחריו על ההבדלה. ואם אין לו לא יין ולא בושם, מברך על הנר תחלה, ואחריו על ההבדלה. ואם אין לו לא יין ולא בושם ולא נר, מברך על ההבדלה לבדה." — Arukh HaShulchan, Orach Chaim 265:7-10

This passage, in its precise articulation, lays out the hierarchical importance of the Havdalah elements – wine, spices, and fire – and the flexibility of the ritual if one or more elements are unavailable. It codifies the order known as Yaknehaz (Yayin, Kos, Ner, Havdalah), a mnemonic for the blessings over Wine, Spices, Candle, and the Havdalah blessing itself, a sequence universally adopted, though its performance is adorned with distinct communal expressions.

Minhag/Melody

The halakhic framework of Havdalah, as detailed in the Arukh HaShulchan, serves as a foundation upon which Sephardi and Mizrahi communities have built layers of profound spiritual and sensory experience, enriching the transition from Shabbat to the mundane week. The core structure is shared, but the how – the melodies, the specific customs, the atmosphere created – is where the vibrant texture of these traditions truly shines.

One of the most immediate distinctions is in the piyutim (liturgical poems) and melodies that frame Havdalah. While the blessings themselves follow the Arukh HaShulchan’s prescribed order of Yaknehaz, the musical renditions are deeply rooted in the various maqam (Arabic musical modes) and vocal traditions of each community. A Syrian Jew from Aleppo might sing the blessings in Maqam Hijaz or Nahawand, infusing them with a soulful, often improvisational, quality that reflects centuries of engagement with Middle Eastern musical forms. A Moroccan Jew, on the other hand, might employ a more rhythmic, almost chant-like melody, perhaps with Andalusian influences, reflecting the rich cultural tapestry of their history. These aren't just tunes; they are spiritual expressions, carrying the communal memory and the emotional weight of Shabbat's departure and the new week's embrace.

Beyond the core blessings, the post-Havdalah traditions are particularly rich. Almost universally, Sephardi and Mizrahi communities will sing "Eliyahu HaNavi" (Elijah the Prophet) after Havdalah, a beautiful piyut invoking Elijah to herald the coming of Mashiach and bring tidings of salvation. This song is sung with fervent hope and joy, often with everyone joining in, creating a powerful communal experience. In many traditions, particularly North African and Middle Eastern, other specific zemirot (songs) or piyutim related to Melaveh Malka (the meal accompanying the departure of Shabbat) are sung, such as "Ki Eshmera Shabbat" or "Ya Ribon Olam." These songs are not mere entertainment; they are an integral part of extending the sanctity of Shabbat, ensuring a gentle transition into the week.

The use of spices (besamim) also carries unique customs. While the Arukh HaShulchan simply states "on spices," the type of spices and their presentation vary. Many Sephardi communities favor myrtle branches (hadasim), cloves, or cinnamon sticks, often presented in an ornate spice box or a beautifully embroidered pouch. The custom of passing the spices around to each person to smell, sometimes even multiple times, is a cherished practice, ensuring that everyone fully participates in this sensory blessing. In some Moroccan traditions, for instance, the spice box is placed on the head of each child, symbolizing the blessings of a good memory and a sweet life. The act of smelling is savored, linking the spiritual sweetness of Shabbat with the hope for a sweet week ahead.

The Havdalah candle (ner) also sees distinctive practices. While the Arukh HaShulchan details the blessing over the flame, Sephardi traditions often emphasize the visual element. After the blessing over the fire, it is common to cup one's hands and look at the reflection of the flame on the fingernails, often turning the hands over and back. This practice, rooted in Kabbalistic thought, is said to bring blessings and prosperity, reflecting on the light and shadow, the sacred and the profane, and the return to creative work in the new week. The light of the Havdalah candle, often a braided candle with multiple wicks, is seen as a symbol of the light of Torah and the spiritual light of the Jewish people.

Finally, the extinguishing of the candle is often a moment of quiet reflection. While many Ashkenazim simply dip the candle into the wine, some Sephardi customs add a symbolic gesture: after the candle is extinguished in the wine, the wine is sometimes dabbed on the eyelids or behind the ears for good fortune and protection, or placed in one's pockets, symbolizing blessings for a prosperous week. In some Yemenite traditions, after extinguishing the candle in the wine, a finger is dipped in the wine and placed on the forehead, invoking a blessing for wisdom and understanding. These subtle variations transform a halakhic obligation into a rich, multi-sensory, and deeply meaningful ritual that strengthens family bonds and communal identity.

Contrast

A respectful point of divergence often observed between Sephardi/Mizrahi and Ashkenazi Havdalah practices lies in the ritual surrounding the Havdalah candle after the blessing over fire. While the Arukh HaShulchan sets the stage for the blessing, the subsequent actions show beautiful communal variations.

In many Ashkenazi traditions, after reciting the blessing "Boruch Ata Adonai... Borei Me'orei Ha'esh" (Blessed are You, Lord... Who creates the lights of fire), the custom is to simply look at the light reflected on the fingernails of both hands, and then extinguish the braided candle by dipping it into the wine. The emphasis is on the visual appreciation of the flame as a source of light and a symbol of creation.

By contrast, many Sephardi and Mizrahi communities, particularly those from North Africa and the Middle East, incorporate additional symbolic gestures. After the blessing and looking at the light on the fingernails, a common practice is to dip one's fingers (often the pinky or ring finger) into the wine from the Havdalah cup, and then use that wine to extinguish the candle by dabbing the flame. More significantly, after the flame is extinguished, the wine that was used to put out the candle is often then dabbed on the eyelids, behind the ears, or even put into one's pockets. This custom is imbued with a rich layer of symbolism: dabbing the eyes is often seen as a prayer for good eyesight and spiritual clarity for the coming week, while placing wine in the pockets is a segula (propitious act) for blessing and prosperity in one's endeavors. In some communities, the residual wine is also used to wet a child's hair or forehead, imparting blessings of wisdom and a sweet life. These actions transform the simple act of extinguishing a flame into a multi-layered prayer for protection, prosperity, and spiritual insight, reflecting a deeply ingrained belief in the power of ritual to imbue the physical world with spiritual significance and blessings. Neither practice is superior; both are cherished expressions of a shared Halakha, adorned with distinct communal spiritual interpretations.

Home Practice

To bring a touch of this rich heritage into your own home, consider adopting the beautiful Sephardi custom of singing "Eliyahu HaNavi" after Havdalah. The melody is often uplifting and soulful, invoking hope and joy for the new week. You can easily find various renditions online – listen to a few, choose one that resonates with you, and try to learn a few lines. As you sing, reflect on the words that speak of Elijah bringing good tidings and salvation, connecting your personal Havdalah to a millennia-old communal prayer for redemption. This small addition can transform the atmosphere of your Havdalah, infusing it with a unique blend of ancient longing and vibrant hope.

Takeaway

The journey through Sephardi and Mizrahi Havdalah reveals not just a set of rules, but a living, breathing tradition, rich with sensory experiences, profound melodies, and layers of communal meaning. It is a testament to the resilience and creativity of Jewish communities who, through centuries of dispersion and adaptation, have preserved and enriched their spiritual heritage. In every fragrant spice, every soulful note, and every nuanced gesture, we find a deep reverence for the sacred, a vibrant connection to our past, and an enduring hope for the future. May we continue to draw inspiration from this magnificent tapestry, celebrating the diverse expressions of Jewish life that illuminate our world.