Arukh HaShulchan, Orach Chaim 266:16-23

A fragrant whisper, a melodic embrace, a journey across continents and centuries – this is the essence of Sephardi and Mizrahi Judaism. It is a tradition not just observed, but lived with every fiber of one's being, a tapestry woven with devotion, resilience, and profound beauty.

Hook

Imagine the last rays of Shabbat sun dipping below the horizon, painting the sky in hues of amber and rose. In a home, perhaps in the bustling souk of Aleppo, the ancient alleys of Fez, or the sun-drenched courtyards of Baghdad, a silver tray is meticulously laid. A multi-wick candle, its flames dancing with an eager light, stands beside a goblet overflowing with ruby-red wine. But it is the aroma, rich and enveloping, that truly captures the moment: the heady scent of myrtle, the sweet perfume of rosewater, or the sharp zest of cloves, mingling in the air. This is the sensory prelude to Havdalah, a moment of transition, a bridge between the sacred and the mundane, imbued with the distinctive flavors and melodies of Sephardi and Mizrahi heritage. It is a moment when the soul, refreshed by Shabbat, prepares for the week ahead, holding onto the spiritual warmth through the lingering fragrance of spices and the echoes of ancient song. This particular Havdalah, unlike any other, is an overflowing cup, not just of wine, but of blessing, history, and vibrant tradition, spilling forth to sanctify the mundane and infuse it with holiness.

This journey into the heart of Sephardi and Mizrahi practice is not merely an academic exercise; it is an invitation to taste, to hear, to feel the enduring legacy of communities that have shaped Jewish life for millennia. It is a celebration of a resilient spirit, a testament to intellectual prowess, and an ode to a deep, abiding faith that found expression in diverse lands and under varying conditions. From the Golden Age of Spain, where Jewish philosophy, poetry, and law flourished alongside Muslim scholarship, to the vibrant communities nestled within the Ottoman Empire, Persia, Yemen, and North Africa, Sephardi and Mizrahi Jews have cultivated a rich, multifaceted heritage. Their contributions extend beyond the purely religious, influencing cuisine, language, and art, creating a unique cultural footprint that continues to enrich the global Jewish experience. The very act of Havdalah, as we will explore, becomes a microcosm of this expansive heritage, embodying practices that are both deeply rooted in halakha and beautifully adorned by local custom and spiritual insight. It is a moment to not just observe, but to absorb, the profound continuity of a tradition that has navigated exile and triumph, always carrying the light of Torah and the warmth of community.

Context

Place

The Sephardi and Mizrahi world is a vast mosaic, stretching across continents. "Sephardi" primarily refers to the descendants of Jews expelled from Spain and Portugal in 1492 and 1497, who settled across North Africa (Morocco, Algeria, Tunisia, Libya), the Ottoman Empire (Turkey, Greece, the Balkans, Syria, Lebanon, Palestine, Egypt), and even as far as the Netherlands, England, and the Americas. "Mizrahi" (meaning "Eastern") refers to Jewish communities that remained in or originated from the Middle East and North Africa, never having been part of the Iberian Peninsula’s Jewish diaspora. These include ancient communities in Iraq (Babylon), Yemen, Iran (Persia), Bukhara, Afghanistan, and India (Bene Israel, Cochin Jews). While distinct in origin, centuries of interaction, shared halakhic authorities like the Rambam and the Shulchan Arukh, and parallel cultural developments have fostered a strong sense of kinship and shared identity, often leading to their collective designation.

Era

The traditions we celebrate today are products of millennia of continuous Jewish life. While our text, the Arukh HaShulchan, is a later Ashkenazi work, the customs it references, and the broader Sephardi/Mizrahi traditions, draw from earlier periods. Key eras include the Geonic period in Babylonia (6th-11th centuries), which laid much of the foundation for Jewish law and liturgy; the Golden Age of Spain (roughly 900-1200 CE), a period of unparalleled intellectual, poetic, and philosophical flourishing; the post-expulsion era (15th-18th centuries), when Sephardim revitalized communities across the Ottoman Empire and North Africa, establishing new centers of learning and culture; and the more modern period (19th-21st centuries), which saw significant migrations and the re-establishment of these vibrant traditions in Israel and across the globe. Each era contributed layers to the rich tapestry of minhagim (customs) and piyutim (liturgical poems) that characterize Sephardi and Mizrahi Judaism.

Community

The communities are incredibly diverse. We speak of Moroccan Jews, renowned for their vibrant piyutim and intricate Havdalah customs; Syrian Jews, with their distinct musical tradition (maqam) and emphasis on preserving ancient melodies; Iraqi Jews, inheritors of the Babylonian legacy, known for their scholarly traditions and unique pronunciation; Yemenite Jews, whose ancient customs and liturgical styles often predate many European developments; Persian Jews, with their rich poetic heritage; and so many more. Each group, while sharing core tenets, developed unique expressions of Jewish life, influenced by the surrounding cultures and their own internal spiritual journeys. This diversity is not a weakness, but a profound strength, demonstrating the adaptability and enduring vitality of Jewish tradition across the globe.

Text Snapshot

The Arukh HaShulchan, written by Rabbi Yechiel Michel Epstein in the late 19th and early 20th centuries in Belarus, serves as an authoritative halakhic code. While its author was Ashkenazi, it meticulously reviews and synthesizes the opinions of earlier Rishonim and Acharonim, including those foundational to Sephardi practice.

Let us turn to Arukh HaShulchan, Orach Chaim 266:17-19, which discusses the order of the Havdalah blessings:

"והנה המנהג הפשוט וכן הוא בש"ע ובשאר האחרונים לברך על היין ואח"כ על הבשמים ואח"כ על הנר ואח"כ על ההבדלה וסימניך יקנה"ז." "And behold, the simple custom, and so it is in the Shulchan Aruch and in other later authorities, is to bless on wine, and afterwards on spices, and afterwards on the candle, and afterwards on Havdalah. And your mnemonic is YKNHZ."

"וכשמברך על הנר מביט בציפורני ידיו לאור הנר וטעם המנהג על פי קבלה." "And when one blesses on the candle, one looks at the fingernails of one's hands by the light of the candle, and the reason for the custom is according to Kabbalah."

These lines provide a crucial starting point. They affirm the mnemonic YKNHZ (Yayin, Kos, Ner, Havdalah – Wine, Spices, Candle, Havdalah blessing) as the "simple custom" and highlight the influence of the Shulchan Aruch (Rabbi Joseph Caro, a Sephardi posek). Crucially, the text also mentions the practice of looking at one's fingernails by the Havdalah light, a custom rich with mystical meaning that resonates deeply within many Sephardi and Mizrahi traditions.

Minhag/Melody

The Havdalah ceremony, the transition from the sanctity of Shabbat to the routine of the week, is celebrated across all Jewish communities. Yet, within the vast expanse of Sephardi and Mizrahi traditions, it blossoms with unique customs, profound melodies, and layers of spiritual significance that elevate it beyond mere ritual. It is a time not just for separation, but for infusion – for carrying the light and sweetness of Shabbat into the six days of labor.

The Overflowing Cup: A Symbol of Abundance (Yayin)

The Arukh HaShulchan confirms the order, beginning with wine. However, the minhag (custom) surrounding the wine in many Sephardi and Mizrahi communities is strikingly distinct. It is not merely a cup filled to the brim; it is a cup that overflows. This practice, deeply ingrained in Moroccan, Iraqi, Yemenite, Syrian, and other communities, is a powerful visual metaphor. The overflowing wine symbolizes an abundance of blessing, a fervent prayer that the coming week will be filled with good fortune, prosperity, and spiritual bounty. The more the wine spills over, the greater the anticipated blessing.

In Moroccan tradition, for instance, the Havdalah cup, often a beautifully ornate silver goblet, is filled so generously that the wine flows freely into a saucer beneath. This excess wine is not wasted; it becomes an integral part of the ritual. After the Havdalah blessing, family members dip their fingers into the spilled wine and touch it to their eyelids, symbolizing a wish for clear vision and insight throughout the week. Some even apply a drop behind their ears, a charm for good hearing and understanding, or to their pockets, as a harbinger of financial blessing. Children are often brought forward, and the wine is dabbed on their foreheads, accompanied by blessings for wisdom and a life filled with Torah. This transforms the wine from a mere ritual element into an active medium for conveying blessings and intentions for the new week.

In Yemenite communities, the Havdalah ceremony is often a more intimate, family-centric affair, yet the emphasis on the abundant wine remains. The spilled wine might be used to extinguish the Havdalah candle, a symbolic act that links the sacred fire of Shabbat's departure with the blessings of the new week, ensuring that the light of holiness permeates the mundane. This generous use of wine underscores a fundamental Sephardi/Mizrahi ethos: that holiness is not confined but expansive, meant to spill over and sanctify every aspect of life.

The Sweetness of the Soul: A Symphony of Spices (Besamim)

Following the wine, the blessing over besamim (spices) is recited. While the Arukh HaShulchan mentions the general practice, Sephardi and Mizrahi communities elevate this custom with remarkable diversity and sensory richness. The purpose of the spices is to revive the neshama yetera (additional soul) that departs with Shabbat, to sweeten the transition, and to infuse the week with pleasantness.

Forget the simple box of cloves; in many Sephardi homes, the spice box, or Hadass (myrtle), is a work of art, and its contents are meticulously chosen. Moroccan Jews often use fresh myrtle branches, known for their delicate, purifying aroma. They are passed around, and each participant inhales deeply, drawing the sweetness into their being. Alternatively, specially prepared spice blends featuring rose petals, cinnamon, or even dried orange peel might be used, reflecting local flora and trade routes. The fragrance is not just smelled; it is absorbed, a spiritual balm for the soul.

Syrian and Iraqi Jews might use elaborate spice towers or intricately carved wooden boxes, often filled with a potent mixture of fragrant woods, spices, and even dried flowers. The act of smelling is often accompanied by a silent prayer or a specific intention for the week. The aroma is meant to linger, a fragrant reminder of Shabbat's sanctity that accompanies one into the working week, much like the scent of a beloved memory. In some traditions, particularly among Persian Jews, rosewater is not just an ingredient but a ritual element. A small vial of rosewater might be passed around, and a drop placed on the hands or dabbed on the face, symbolizing purity, refreshment, and the sweet hope for redemption. The sensory experience is paramount, engaging touch, sight, and especially smell, to create a holistic spiritual encounter.

The Light of Creation: Gazing at the Candle (Ner)

The blessing over the candle, a multi-wick torch (Ner Havdalah), is a moment of profound visual engagement. The Arukh HaShulchan explicitly mentions the custom of looking at one's fingernails in the light of the Havdalah candle, citing its Kabbalistic origins. This practice is universally observed among Sephardim and Mizrahim. The light of the candle, specifically its reflection on the fingernails, is said to remind us of the light of creation, which Adam and Eve could see through before the sin, and which will be restored in the messianic era. The intricate patterns of the fingernails, seen in the flickering light, symbolize the complex and often challenging realities of the week ahead, which we are encouraged to face with the spiritual illumination of Shabbat.

Beyond the fingernails, the very act of gazing at the multi-wick candle, its flames twisting and merging, is a moment of contemplation. It represents the multiplicity of creation, the unity of God, and the hope for a week filled with warmth and clarity. The candle is often extinguished in the remaining wine (or the spilled wine in the saucer), a final act that combines the elements of fire and wine, signifying the integration of Shabbat's holiness into the mundane world.

The Soul's Song: Melodies of Separation and Hope (Havdalah)

The final blessing, Hamavdil Bein Kodesh L'Chol (Who separates between holy and mundane), is where the "Melody" aspect truly shines in Sephardi and Mizrahi traditions. While the text is uniform, the musical settings are incredibly diverse, reflecting the distinct maqamat (modal systems) and vocal styles of different communities.

In Syrian and Iraqi Jewish communities, the Havdalah blessing and accompanying piyutim are often sung in specific maqamat that evoke the emotions of departure and anticipation. The melodies are rich, complex, and often characterized by intricate ornamentation, passed down through generations of cantors and congregants. The singing is not merely a recitation; it is a profound expression of the soul, a communal outpouring of longing for the Messianic era and renewed spiritual energy.

Moroccan Jews have their own unique Havdalah melodies, often incorporating elements of Andalusian music, characterized by their soaring beauty and emotional depth. Before or after the main Havdalah blessing, it is customary to sing various piyutim and zemirot (songs) that express yearning for Elijah the Prophet and the speedy arrival of redemption.

One of the most beloved and universally adopted piyutim in Sephardi and Mizrahi traditions, sung with immense passion and hope on Motza'ei Shabbat, is "Eliyahu HaNavi" (Elijah the Prophet). Its words, "אליהו הנביא, אליהו התשבי, אליהו הגלעדי, במהרה יבוא אלינו עם משיח בן דוד" (Elijah the Prophet, Elijah the Tishbite, Elijah the Gileadite, may he quickly come to us with the Messiah son of David), are a powerful plea for the coming of the redeemer. The melodies for "Eliyahu HaNavi" vary significantly from community to community – a Moroccan rendition might be soulful and meandering, while a Yemenite version might be more rhythmic and ancient-sounding. Regardless of the tune, the message is constant: a hopeful gaze towards the future, a spiritual yearning that transforms the end of Shabbat into a moment of collective aspiration for a redeemed world.

Another common piyut sung by many Sephardi and Mizrahi communities before or after Havdalah is "Hamavdil Bein Kodesh L'Chol" itself, often set to a melodic chant that encapsulates the solemnity of separation and the hope for a blessed week. The communal singing of these piyutim fosters a deep sense of togetherness, a shared spiritual journey that binds the community across time and space.

The Havdalah ceremony in Sephardi and Mizrahi homes is thus a multi-sensory, deeply engaging experience. It is a moment where ancient halakha meets vibrant local custom, where the tangible (wine, spices, fire) becomes a conduit for the intangible (blessing, hope, spiritual renewal). It is a testament to a tradition that celebrates life in all its richness, infusing every transition with beauty, meaning, and the sweet melodies of a soul ever-yearning for redemption.

Contrast

The beauty of Jewish practice lies in its multifaceted expression, a testament to the enduring creativity and devotion of our ancestors across diverse lands. While halakha (Jewish law) provides a common framework, minhag (custom) allows for a rich tapestry of localized traditions. The Havdalah ceremony, as discussed, is a perfect example of this. While core elements are shared, Sephardi/Mizrahi customs often present a respectful, yet distinct, flavor when compared to many Ashkenazi practices. It's crucial to emphasize that these differences are not about superiority, but about the vibrant diversity that enriches our collective Jewish heritage.

The Generosity of Wine vs. Measured Containment

One of the most striking differences lies in the treatment of the Havdalah wine. As explored, many Sephardi and Mizrahi communities embrace the concept of an overflowing cup. The wine is poured so generously that it spills over the rim of the goblet into a saucer or bowl below. This overflowing wine is not just decorative; it's ritually significant. It symbolizes abundant blessing (shefa) for the upcoming week, a visual prayer for prosperity and spiritual bounty that cannot be contained. The spilled wine is then actively used for various customs: dabbing it on the eyelids for good vision, behind the ears for good hearing, on the pockets for financial success, or on children's foreheads for wisdom and blessing. This active, generous engagement with the overflowing wine imbues the start of the week with tangible blessings.

In contrast, while Ashkenazi communities also use a full cup of wine for Havdalah, the emphasis is generally on filling it to the brim but not letting it overflow. The focus is on the completeness of the cup, symbolizing a full measure of blessing, but without the intentional spillage and subsequent ritual uses of the overflow. If wine does spill accidentally, it's typically cleaned up rather than incorporated into further rituals. The underlying philosophy here often leans towards a more contained, precise approach to ritual, where each element is distinct and purposeful without necessarily "overflowing" its designated boundary. While some Ashkenazi customs might involve using a drop of wine for a specific blessing, it is less common for the generous overflow to be a central part of the ritual with manifold applications.

The Symphony of Spices vs. The Sweet Simplicity

Another notable divergence is in the custom surrounding the besamim (spices). In many Sephardi and Mizrahi homes, the spices are a sensory celebration. Communities like Moroccan, Syrian, and Persian Jews often utilize elaborate spice boxes or fresh, fragrant elements such as myrtle branches, rose petals, rosewater, or custom blends featuring cinnamon, cloves, and other aromatic herbs. The act of smelling is often drawn out, with participants passing the spice box around, inhaling deeply, and sometimes even dabbing rosewater on their hands or faces. The intention is to not just smell a pleasant aroma, but to inhale the sweetness of Shabbat's lingering spiritual presence, to revive the soul, and to infuse the mundane week with a heightened sense of pleasantness and spiritual awareness. The variety and intentionality behind the chosen spices are often deeply intertwined with local culture and available flora, making the custom highly textured and regionally distinct.

Ashkenazi practice, while certainly valuing the besamim, often employs a more standardized approach. Cloves are a very common choice, often housed in intricate silver spice boxes. While the spiritual intention of reviving the soul is identical, the ritual surrounding the spices might be less elaborate. The spice box is usually held and smelled by the Havdalah leader, and then perhaps passed to a few others, but the widespread and diverse use of custom spice blends, fresh botanicals, or rosewater for an extended, multi-sensory experience is less prevalent. The focus tends to be more on the specific blessing and the symbolic act of smelling, rather than an extended engagement with a wide array of aromatic materials.

These differences, whether in the overflowing wine or the symphony of spices, reflect distinct cultural priorities, interpretations of spiritual symbolism, and historical developments. Both traditions are deeply rooted in halakha and profound spiritual meaning. The Sephardi/Mizrahi emphasis on abundance, sensory engagement, and the integration of holiness into the mundane through tangible overflowing blessings offers a rich perspective, while Ashkenazi practices often highlight precision, the clear demarcation of sacred space, and a focused ritual engagement. Together, they paint a magnificent picture of the Jewish people's enduring capacity to find diverse and beautiful expressions for their shared faith.

Home Practice

After exploring the richness of Sephardi and Mizrahi Havdalah, you might feel inspired to bring a touch of this vibrant tradition into your own home. Here is a small, accessible practice that anyone can adopt, regardless of their background, to enhance their Motza'ei Shabbat experience:

Embrace the Abundance: The Overflowing Cup of Blessing

As a symbolic gesture, intentionally allow your Havdalah wine to overflow. Instead of just filling the cup to the brim, pour generously so that some of the wine spills into a saucer or small bowl placed underneath.

How to do it:

1. Prepare: Before Havdalah, place a small plate or saucer beneath your Havdalah cup.
2. Pour Generously: When it's time for the blessing over wine, fill your Havdalah cup with genuine intent, allowing the wine to deliberately overflow into the saucer below. As you pour, visualize blessings, prosperity, and spiritual abundance flowing into your home and your week.
3. Engage with the Overflow: After the Havdalah blessing is complete, and before extinguishing the candle:
   • Dip a finger into the spilled wine in the saucer.
   • Gently dab a drop on your eyelids, silently asking for clear vision and insight for the week ahead.
   • Dab a drop behind your ears, wishing for good listening and understanding.
   • You might even touch a drop to your pocket, as a symbolic prayer for parnassah (livelihood) and financial blessing.
   • If you have children present, gently dab a drop on their foreheads while offering a blessing for wisdom and a life filled with Torah.
4. Extinguish the Candle: Finally, you can use the remaining spilled wine to extinguish the Havdalah candle, making sure to avoid extinguishing it directly with your fingers. This completes the cycle, integrating the light of Shabbat's departure with the blessings of the new week.

This practice is more than just a physical act; it's a mindful intention-setting exercise. It transforms the Havdalah wine from a mere ritual ingredient into a tangible medium for carrying blessings into your daily life. It encourages a mindset of generosity, hope, and an expectation of overflowing goodness, reflecting the deep spiritual optimism embedded within many Sephardi and Mizrahi traditions. It is a beautiful way to carry the sweetness and sanctity of Shabbat into the rest of your week, infusing the mundane with a touch of the sacred.

Takeaway

The journey through Sephardi and Mizrahi Havdalah reveals not just a set of rituals, but a profound philosophy of life—one that celebrates abundance, engages all the senses, and continually seeks to infuse the mundane with holiness. It is a powerful reminder that Jewish tradition is a vibrant, evolving tapestry, rich with regional variations and historical depth. By exploring these customs, we don't just learn about others; we discover new pathways to connect with our own heritage, enriching our spiritual lives and fostering a deeper appreciation for the magnificent diversity that is the enduring strength and beauty of the Jewish people. May the blessings of an overflowing cup, the sweetness of spices, and the light of Havdalah accompany you into a blessed week. Shavua Tov!