Arukh HaShulchan, Orach Chaim 267:3-268:1

Shabbat departs, but its sacred fragrance lingers, not just in memory, but in the very air we breathe. Imagine the warm glow of a single, vibrant Havdalah candle, casting dancing shadows on ancient walls, as the sweet, earthy aroma of fresh spices — perhaps myrtle, clove, or rose petals – is passed from hand to hand, reviving the soul and carrying the blessing of Shabbat into the new week. This is a glimpse into the heart of Sephardi and Mizrahi Havdalah, a moment of profound sensory and spiritual continuity.

Context

Our journey today delves into the rich tapestry of Sephardi and Mizrahi heritage, specifically through the lens of Havdalah, the ceremony that distinguishes the sacred from the mundane, Shabbat from the weekdays. This tradition is not a monolith; it is a vibrant mosaic, reflecting centuries of resilience, creativity, and deep spiritual devotion across diverse lands.

Place

The customs we explore today spring from a vast and varied geographical landscape, stretching across continents and climates. From the sun-drenched courtyards of North Africa – Morocco, Algeria, Tunisia – where communities thrived for millennia, absorbing and enriching local cultures; to the bustling souks and ancient synagogues of the Ottoman Empire, encompassing Syria, Egypt, Turkey, and the Levant, where Jewish life flourished under various rulers; and further east to the ancient lands of Iraq (Babylon), Persia (Iran), Afghanistan, and Yemen, whose Jewish communities boast roots stretching back to the First Temple era. Each locale contributed unique flavors, melodies, and nuances to the broader stream of Jewish practice, all while remaining deeply connected to a shared halakhic heritage. The very air, the local flora, and the rhythms of life in these diverse regions subtly shaped the expression of Jewish observance, creating a textured heritage unlike any other.

Era

The traditions we touch upon today are heirlooms passed down through generations, forged in the crucible of history. They trace their lineage from the Geonic period in Babylonia (6th-11th centuries CE), through the Golden Age of Spain (9th-15th centuries CE) which saw an unparalleled flourishing of poetry, philosophy, and halakha, producing luminaries like the Rambam (Maimonides). Following the cataclysmic expulsions from Spain and Portugal in the late 15th century, these traditions were re-planted and re-flourished in new lands across North Africa, the Ottoman Empire, and beyond. This era of dispersion, rather than diminishing the heritage, served to cross-pollinate and strengthen it, leading to a vibrant exchange of customs and ideas. Even today, in modern Israel and the global diaspora, these ancient practices continue to evolve, demonstrating an enduring legacy that connects contemporary Jews to their illustrious ancestors. The resilience of these communities in preserving their distinct customs, often in challenging environments, is a testament to their deep spiritual commitment.

Community

"Sephardi and Mizrahi" refers not to a single community, but to a grand family of Jewish peoples. "Sephardim" primarily denotes the descendants of Jews expelled from Spain and Portugal, who then settled across North Africa, the Ottoman Empire, Western Europe, and the Americas. Their halakhic and cultural touchstones often revolve around the Shulchan Arukh of Rabbi Yosef Karo, himself a product of the post-expulsion Sephardic world. "Mizrahim" (literally "Easterners") generally refers to Jewish communities from the Middle East and North Africa (often overlapping with Sephardim, especially after the expulsions), including those from Iraq, Yemen, Syria, Iran, and Egypt, who maintained their distinct traditions often predating the Spanish expulsion. What unites this diverse tapestry is a shared reverence for Torah, a profound emphasis on communal prayer, a rich tradition of piyut (liturgical poetry), and a common halakhic approach that often prioritizes the rulings of the Rif, Rambam, and Rosh, culminating in the Shulchan Arukh. This shared foundation, however, has never flattened the beautiful variations in melody, dress, cuisine, and custom that mark each community as unique and precious. The pride in these distinct yet interconnected identities is a hallmark of the Sephardi/Mizrahi experience, celebrating unity through diversity.

Text Snapshot

Our text, the Arukh HaShulchan, Orach Chaim 267:3-268:1, though written by an Ashkenazi authority, meticulously details the halakhot of Havdalah, often referencing earlier Sephardic luminaries and universal Jewish customs. Let us look at two verses that beautifully capture the sensory and spiritual essence that resonates deeply within Sephardi and Mizrahi traditions:

"וכן נוהגין לברך על הבשמים... וטעם המנהג כדי להשיב הנפש שנדאגה ביציאת שבת... וגם יש טעם אחר כדי לברך ברכה זו אחת בשבוע על בשמים." (Arukh HaShulchan, Orach Chaim 267:6)

“And so it is customary to recite a blessing over spices… The reason for this custom is to restore the soul, which was distressed by the departure of Shabbat… And there is also another reason, to recite this blessing once a week over spices.”

"וכן נוהגין לראות בציפורני ידו על אור הנר... והטעם כדי לזכור בורא מאורי האש." (Arukh HaShulchan, Orach Chaim 267:9)

“And so it is customary to look at the fingernails by the light of the candle… The reason is to remember the Creator of the lights of fire.”

These passages highlight the profound connection between sensory experience – scent and sight – and spiritual meaning, a hallmark of Sephardi/Mizrahi engagement with mitzvot. The spices soothe the soul's sadness, and the light reminds us of creation, infusing the mundane with holiness.

Minhag/Melody

The Arukh HaShulchan speaks eloquently about the custom of blessing over spices during Havdalah, explaining its purpose as restoring the soul distressed by Shabbat's departure. Within Sephardi and Mizrahi traditions, this practice, known as Besamim, is elevated to an art form, imbued with deep spiritual significance and often accompanied by unique melodies and communal rituals. It's a moment when all senses are awakened to usher out the sacred day.

The Sacred Scent: Besamim in Sephardi/Mizrahi Practice

The custom of Besamim is universal in Jewish practice, but its expression among Sephardi and Mizrahi communities is often particularly vibrant and multi-sensory. The Arukh HaShulchan notes the spiritual rationale: to revive the neshama yeteira, the "extra soul" that blesses us on Shabbat and departs at its conclusion. For many Sephardim and Mizrahim, this isn't just a fleeting sniff; it's a deliberate, communal act of inhaling deeply, savoring the fragrance as a spiritual balm.

In Moroccan Jewish homes, for instance, it's common to find a beautifully ornate silver or brass spice box (often called a hadass or besamim) filled with fragrant elements. Beyond the typical cloves, cinnamon, or cardamom, one might encounter dried rose petals, aromatic leaves from local plants, or even a small vial of rosewater or orange blossom water. The besamim is passed around the room, each person taking a moment to inhale deeply, sometimes with closed eyes, drawing the scent into their very being. The blessing "בָּרוּךְ אַתָּה אֲדֹנָי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי בְשָׂמִים" (Blessed are You, Lord our God, King of the universe, Who creates various kinds of spices) is pronounced with palpable devotion, the communal "Amen" echoing with a shared sense of spiritual rejuvenation.

Yemenite Jews, known for their ancient and distinct customs, often use fresh aromatic leaves, such as myrtle or rue, gathered specifically for Havdalah. These are often held by the person leading Havdalah, who then allows family members to approach and inhale directly from the leaves. The fresh, natural scent connects them directly to the earth and the bounty of creation, a profound expression of the blessing. In Iraqi and Syrian traditions, elaborate spice towers, often made of filigreed silver, are treasured family heirlooms, brought out only for Havdalah, their intricate designs adding to the beauty of the ritual. The choice of spices might also vary by season or availability, reflecting the ingenuity and adaptability of communities to their local environments.

The emphasis is not merely on the act itself, but on the kavanah (intention) behind it. The scent is understood as a direct conduit to the soul, an attempt to retain a piece of Shabbat's sanctity and joy, to fortify oneself against the challenges of the coming week. It is a moment of communal comfort, a shared experience of gratitude and hope. The aroma doesn't just fill the room; it's meant to fill the spirit, gently easing the transition from sacred time to ordinary time.

The Echo of Melody: Eliyahu HaNavi

While the Arukh HaShulchan focuses on the halakhic and practical aspects of Havdalah, the spiritual richness of Sephardi/Mizrahi practice often finds its fullest expression in piyutim (liturgical poems) and melodies. One piyut that is almost universally associated with the conclusion of Shabbat in Sephardi and Mizrahi communities is "Eliyahu HaNavi." While it's not part of the formal Havdalah blessings, it is sung with great fervor and hope immediately after Havdalah, or sometimes even before.

"Eliyahu HaNavi" (Elijah the Prophet) is a plea for redemption, a yearning for the coming of Mashiach, whose arrival is traditionally heralded by Elijah. The departure of Shabbat, a taste of the World to Come, naturally evokes this longing for ultimate redemption. The melancholic yet hopeful melodies accompanying "Eliyahu HaNavi" are among the most distinct and moving in the Sephardi/Mizrahi repertoire.

In Syrian Jewish communities, for example, the melody for "Eliyahu HaNavi" is often sung in a specific maqam (Arabic musical mode) that evokes a sense of both longing and profound anticipation. The voices weave together, sometimes in unison, sometimes with subtle harmonies, creating a rich, resonant soundscape that fills the room. The rhythm might start slowly, building in intensity, reflecting the communal yearning. The words – "Eliyahu HaNavi, Eliyahu HaTishbi, Eliyahu, Eliyahu, Eliyahu HaGiladi, Bimhera Yavo Eleinu Im Mashiach Ben David" (Elijah the Prophet, Elijah the Tishbite, Elijah, Elijah, Elijah the Gileadite, May he swiftly come to us with Mashiach the son of David) – are repeated, each repetition deepening the heartfelt prayer.

Similarly, in Moroccan and other North African traditions, the melody might be different, but the emotional intensity remains. Often, the singing is accompanied by swaying or clapping, a physical expression of the deep emotional connection to the text and its message of hope. The children, too, learn these melodies from a young age, participating eagerly, ensuring the continuity of this powerful tradition. It's a moment of collective spiritual introspection, where the individual hope for a blessed week seamlessly merges with the collective yearning for universal peace and redemption.

The connection between the besamim and "Eliyahu HaNavi" is profound. The spices revive the individual soul, preparing it for the week. "Eliyahu HaNavi" elevates this individual renewal to a communal and cosmic hope. As the fragrance of the spices dissipates, the echoes of the melody linger, carrying the spirit of Shabbat and the promise of redemption into every moment of the new week. This synergy of sensory experience and poetic prayer makes Sephardi/Mizrahi Havdalah an exceptionally rich and moving spiritual encounter.

Contrast

The Arukh HaShulchan, a monumental work of halakha, meticulously details practices that are largely universal, yet within its framework, we can discern where different customs, particularly between Sephardi and Ashkenazi traditions, offer distinct expressions of a shared mitzvah. One striking example, which the Arukh HaShulchan touches upon in its discussion of the Havdalah candle (267:10), is the form of the Havdalah candle itself and the intention behind it.

The Havdalah Candle: A Tale of Light and Meaning

The Arukh HaShulchan states, "צריך שיהיה נר של אבוקה, כלומר שיש בו שתי פתילות ויותר" (It is necessary that it be a torch candle, meaning that it has two wicks or more). This instruction is foundational, but its interpretation and customary application reveal a beautiful divergence between traditions, each rich in symbolism.

The Sephardic Approach: The Unifying Flame

In many Sephardic and Mizrahi communities, particularly those from North Africa, the Middle East, and the lands of the Ottoman Empire, the emphasis regarding the Havdalah candle (the ner mavdil) is on a single, strong, and bright flame, symbolizing the singular, unified light of creation and the Divine presence. While the Arukh HaShulchan mentions "two wicks or more," the Sephardic interpretation often leans towards creating one large, unified light rather than multiple distinct flames.

• Customary Practice: Often, a single, thick, white candle is used. In other communities, two ordinary Shabbat candles might be taken and gently twisted together at the wicks before lighting. The goal is to ensure that the flames merge into a single, robust, and brilliant light. The focus is on the intensity and unity of the light, reflecting the Or Gadol (Great Light) that Adam and Eve perceived at the dawn of creation, and which we recall during Havdalah. This light is seen as a re-enactment of the first act of distinction, separating light from darkness, and reminding us of the unique creative power of Havdalah itself. The light is not merely functional; it is a profound symbol of the Divine unity and the illumination that Shabbat brings into our lives. Moroccan Jews, for example, frequently employ a simple yet substantial white candle, prioritizing the strength and purity of the single flame. Iraqi Jews might also use two candles twisted together to achieve this powerful, unified glow.

The Ashkenazi Approach: The Braided Multiplicity

In contrast, Ashkenazi communities predominantly use a special braided candle, known as a ner mavdil, which has multiple wicks woven together.

• Customary Practice: This braided candle, with its many individual wicks, is specifically designed to produce multiple distinct flames, albeit from a single body. The symbolism here is often understood in two main ways:
  1. Multiplicity of Creation: It symbolizes the many different types of light that God created (the light of the sun, moon, stars, and fire), and the blessing over "מְאוֹרֵי הָאֵשׁ" (the lights of fire) refers to this plurality.
  2. The Blessing of Distinction: The braided wicks, coming together yet distinct, can also represent the ability of God to create distinctions and separations, which is the very essence of Havdalah – distinguishing between holy and profane, light and darkness. The multiple wicks also evoke the idea of rov or (abundance of light), as each wick contributes to a greater overall illumination. This custom is deeply ingrained, and special Havdalah candles are widely available in Jewish stores, easily recognizable by their unique braided form.

Unifying Principles, Diverse Expressions

Both customs fulfill the halakhic requirement of having a "torch candle" with "two wicks or more" (or at least a significantly large flame). The difference lies in the emphasis: Sephardim often prioritize the unity and intensity of a single, powerful light, reflecting a philosophical emphasis on Echad (One) and the singular source of all light. Ashkenazim, while also acknowledging unity, often highlight the multiplicity and abundance of creation, and the distinct qualities of light.

Neither approach is superior; both are deeply meaningful and beautiful expressions of a shared tradition. They demonstrate how halakha, while providing a framework, allows for diverse cultural and spiritual interpretations, enriching the tapestry of Jewish practice and celebrating the unique pathways different communities take to connect with the Divine. The Arukh HaShulchan, in its comprehensive scope, subtly points to these variations by laying down principles broad enough to encompass them all, inviting us to appreciate the textured beauty of our heritage.

Home Practice

To truly connect with the vibrant spirit of Sephardi and Mizrahi Havdalah, you don't need elaborate rituals or ancient heirlooms. The beauty lies in intentionality and engaging your senses. Here’s a small, meaningful practice you can adopt this week to bring a touch of this rich heritage into your home:

Elevate Your Besamim Experience

Instead of simply opening a spice box, take a few moments before Havdalah to prepare your besamim with conscious intention, as is often done in Sephardic homes.

1. Gather Natural Aromas: Search your pantry or garden for fresh, natural aromatic elements. This could be:
   • Whole cloves (easily found in any grocery store).
   • A cinnamon stick.
   • Fresh sprigs of mint, rosemary, or thyme (if you have them in your garden).
   • Dried rose petals (from tea bags or potpourri, ensure they are natural and food-grade).
   • A piece of citrus peel (orange or lemon), perhaps studded with a few cloves.
   • Even a tiny bit of vanilla bean or ground cardamom.
2. Create a Ritual Dish: Arrange these chosen spices beautifully on a small, special plate or in a decorative bowl. This elevates the humble spices into an offering of beauty.
3. Engage Your Senses: When it's time for the Beracha al HaBesamim (blessing over spices), don't just take a quick sniff. Hold the dish close, close your eyes, and inhale deeply and slowly. Imagine the "extra soul" of Shabbat returning to you, invigorating your spirit. Take a moment to truly appreciate the complexity and beauty of the scent, thanking Hashem for the simple gifts of creation.
4. Share the Scent: If you are with family or friends, pass the dish around. Encourage everyone to take a slow, mindful inhale. The communal sharing of the besamim deepens the sense of connection and shared spiritual experience.
5. Sing with Kavanah: After Havdalah, consider singing "Eliyahu HaNavi" with a Sephardic melody. You can easily find recordings online (search for "Eliyahu HaNavi Sephardic melody" on YouTube or music streaming services). Even if you don't know the exact words, humming along or listening intently will connect you to generations of fervent hope and longing that permeate this piyut.

By engaging all your senses and infusing these small acts with kavanah, you transform a routine blessing into a profound moment of spiritual renewal, echoing the ancient and vibrant traditions of Sephardi and Mizrahi communities. This simple practice grounds you in the present, connects you to the past, and fills you with hope for the week to come.

Takeaway

The Sephardi and Mizrahi heritage is a vibrant, living testament to the enduring power of Jewish tradition. Through the lens of Havdalah, we've seen how halakha, custom, and melody intertwine to create a textured, deeply meaningful experience. This path reminds us that unity in Jewish practice does not demand uniformity, but rather celebrates the rich, diverse expressions that have flourished across time and geography, each a precious jewel in the crown of Israel, inviting us all to explore, learn, and enrich our spiritual lives.