Arukh HaShulchan, Orach Chaim 268:17-270:1

Hook

Imagine the last lingering scent of Shabbat, not a wistful farewell, but a gentle, fragrant escort into the new week. It's carried on the aroma of rich spices, illuminated by a multi-wicked flame that dances with ancient wisdom, and sustained by melodies that invite blessings and comfort the soul. This is the heart of Motsa'ei Shabbat in Sephardi and Mizrahi homes, a sacred transition woven with devotion, delight, and a profound awareness of the spiritual currents that shape Jewish life. It is a moment when tradition breathes, vibrant and alive, transforming the boundary between the holy and the mundane into a bridge of continuity and hope.

Context

Place

The tapestry of Sephardi and Mizrahi Jewish life is incredibly vast, stretching across continents and millennia. From the golden age of Sefarad (Spain and Portugal) to the sun-drenched lands of North Africa (Morocco, Algeria, Tunisia, Libya), the ancient communities of the Middle East (Syria, Iraq, Iran, Yemen, Egypt), the vibrant centers of the Ottoman Empire (Turkey, Greece, the Balkans), and eastward to Bukhara and India, these communities nurtured Judaism in diverse cultural milieus. Each locale added its own unique hue to the shared heritage, creating distinct but interconnected expressions of Jewish practice and thought.

Era

Our journey spans from the Geonic period, through the medieval intellectual flourishing in Spain, the trauma and subsequent dispersion following the 1492 Expulsion, and the establishment of new spiritual centers across the Mediterranean and Ottoman lands. These traditions continued to evolve through the early modern period, influenced by the mystical currents of Safed Kabbalah, and have been faithfully transmitted through modern times, adapting to new realities while preserving their foundational texts and customs. The continuity of these practices, often against immense odds, speaks to their profound resilience and spiritual depth.

Community

The communities that shaped these traditions are as varied as the landscapes they inhabited. Yet, they shared common intellectual anchors, such as the legal codification of the Rambam (Maimonides) and the Shulchan Arukh of Rabbi Yosef Caro, which served as foundational texts for Halakha. While adhering to a shared framework, each community developed its own distinctive minhagim (customs), piyutim (liturgical poems), and melodies, reflecting the rich interplay between Jewish law, local culture, and mystical tradition. These are communities that valued learning, communal celebration, and the intricate dance between the mundane and the sacred, often expressed through sensory experiences like fragrance, light, and song.

Text Snapshot

Our text, Arukh HaShulchan, Orach Chaim 268:17-270:1, delves into the nuances of Havdalah and the practices of Motsa'ei Shabbat. Rabbi Yechiel Michel Epstein, writing in the late 19th and early 20th centuries, masterfully synthesizes earlier legal opinions, often highlighting the diverse customs.

He writes: "הבאת הבשמים במוצאי שבת, יראו כנחמה על צאת הנשמה היתרה... ושיהיו מרובין... וכן נהגו כל ישראל להביא בשמים..." (268:17) Bringing spices at the conclusion of Shabbat, they are seen as a comfort for the departure of the extra soul... and they should be abundant... and thus all Israel is accustomed to bring spices...

"ומצוה להרבות בנרות להבדלה, ואע"ג דסגי בחד נר, מ"מ כיון דכתיב וירא כל ישראל את האש, לכן נוהגין לעשות נר מרובה..." (269:1) It is a mitzvah to multiply wicks for Havdalah, and even though one candle is sufficient, nevertheless, since it is written 'and all Israel saw the fire,' therefore the custom is to make a multi-wicked candle...

And regarding Melaveh Malkah: "מצוה גדולה לעשות סעודה במוצאי שבת ללוות את השבת... ומי שאינו עושה, כופר בעיקר..." (270:1) It is a great mitzvah to make a meal at the conclusion of Shabbat to escort Shabbat... and one who does not do so, it is as if he denies a fundamental principle...

These lines beautifully encapsulate the themes we explore: the spiritual significance of the Havdalah spices as comfort for the departing "extra soul," the custom of a multi-wicked Havdalah candle to signify the creation of fire and the collective vision of light, and the profound importance of the Melaveh Malkah meal.

Minhag/Melody

The Arukh HaShulchan reminds us of the profound significance of Motsa'ei Shabbat, a time of transition marked by unique Sephardi and Mizrahi customs that engage all the senses and uplift the spirit. Central to this observance are the Havdalah spices, the multi-wick candle, and the cherished tradition of Melaveh Malkah.

Let's first explore the Havdalah spices (בסמים). While the Arukh HaShulchan notes the universal custom of spices as comfort for the neshama yetera (the "extra soul" that accompanies us on Shabbat and departs at its conclusion), Sephardi and Mizrahi communities often display a remarkable diversity and richness in their choice and presentation of these fragrant blessings. In many communities, especially those from North Africa (Morocco, Tunisia), Syria, and Persia, the spices are not just a simple sprig of myrtle or a handful of cloves. Instead, elaborate, often homemade, spice blends are prepared, sometimes featuring a mix of cloves, cinnamon, rose petals, lavender, and even citrus peels. In Persian and Bukharian traditions, rosewater is frequently incorporated, either as a direct besamim or as a fragrant addition to the Havdalah ceremony, symbolizing purity, beauty, and blessing. The act of inhaling these rich, varied scents is not merely a ritualistic gesture; it's a sensory embrace of the departing Shabbat, a deep breath of spiritual fortitude to carry into the demanding week ahead. The emphasis on "abundant" spices in the text resonates deeply with the generosity and richness of these traditions.

Next, the Havdalah candle (נר הבדלה). The Arukh HaShulchan explicitly mentions the mitzvah to "multiply wicks" (להרבות בנרות), linking it to the verse "and all Israel saw the fire" (Genesis 15:17, though often cited from Exodus 19:18 in this context, or simply the general concept of collective vision of fire). This resonates strongly with a widespread Sephardi custom: using a beautifully braided, multi-wicked candle for Havdalah. This isn't just about having multiple flames; it’s about a single, unified torch woven from several strands, symbolizing the unity of the Jewish people and the collective experience of receiving the light of creation. The intertwining wicks often create a larger, more brilliant flame, emphasizing the light and warmth we carry from Shabbat. In many communities, children are encouraged to hold their hands near the flame, witnessing the light that was created on the first Motsa'ei Shabbat and reflecting on its spiritual significance.

Finally, the Melaveh Malkah (מלווה מלכה), "escorting the Queen" (Shabbat). The Arukh HaShulchan's strong language — "a great mitzvah" and a warning against neglecting it — underscores its central role. For many Sephardi and Mizrahi communities, Melaveh Malkah is far more than just a fourth meal; it is a spiritual continuation of Shabbat, a festive gathering often accompanied by elaborate meals, profound piyutim, and soul-stirring zemirot. In Moroccan and Syrian homes, for instance, these gatherings can last for hours, filled with stories, lessons from Torah, and songs that express longing for redemption or praise for the departing Shabbat. Piyutim like "Bnei Heichala" (often associated with Kabbalistic circles and widely sung by Sephardim) are common, as are local zemirot specific to Motsa'ei Shabbat. The meal itself is imbued with spiritual meaning, often referred to as "King David's meal" or a meal for the "healing of the extra soul" (רפואת הנשמה היתרה), believed to strengthen the soul for the week ahead and even to hasten the coming of Mashiach. This tradition transforms the end of Shabbat from a moment of loss into an opportunity for sustained spiritual connection and communal joy.

Contrast

One beautiful point of respectful distinction, directly related to our text's emphasis on "multiplying wicks" for Havdalah, lies in the form of the Havdalah candle itself. The Arukh HaShulchan highlights the mitzvah of להרבות בנרות – to increase the number of wicks – citing the collective vision of fire. Many Sephardi and Mizrahi communities, particularly those from North Africa, the Middle East, and some parts of the Ottoman Empire, fulfill this custom by specifically using a single, braided multi-wick candle (often handmade or purchased as a special ner havdalah). These candles typically feature two, three, or even more wicks that are literally intertwined, creating a unified, robust flame from several individual strands. This practice powerfully symbolizes the unity of the Jewish people and the singular, brilliant light of Torah emanating from diverse sources.

In contrast, while Ashkenazi communities also universally observe the mitzvah of having a multi-wick candle for Havdalah, they often achieve this in a different manner. Commonly, they will use two separate candles held together while reciting the blessing, or a commercially produced Havdalah candle that features multiple wicks but may not be explicitly braided into a single column. Both approaches fulfill the Halakha of having a "multiplied" flame, but the distinct visual of the braided Sephardi candle, with its intertwined strands, offers a particularly evocative representation of communal unity and the merging of individual lights into a greater whole. Neither practice is superior; rather, they are distinct expressions of the same underlying principle, each reflecting the aesthetic and interpretive nuances developed within different historical and cultural contexts.

Home Practice

Inspired by the rich traditions of Motsa'ei Shabbat and the powerful concept of the neshama yetera discussed in the Arukh HaShulchan, here's a small adoption anyone can try:

Before you rush headlong into the demands of the new week after Havdalah, carve out just five extra minutes for a mini-Melaveh Malkah. Light a small candle (even a tea light) in a quiet corner of your home, and take a moment to simply breathe and reflect. Recall one beautiful, peaceful, or insightful moment from the Shabbat that just passed. You might quietly hum a soulful melody, or simply sit in gratitude for the spiritual sustenance Shabbat provided. This brief pause, this conscious "escorting" of Shabbat's departure, is a gentle way to honor your neshama yetera and carry a sliver of Shabbat's serenity into your week.

Takeaway

From the intricate braiding of the Havdalah candle to the diverse aromas of the spices and the soul-stirring melodies of Melaveh Malkah, Sephardi and Mizrahi Motsa'ei Shabbat traditions offer a vibrant, sensory, and deeply spiritual pathway to navigate the sacred transition between Shabbat and the week. They are a living testament to cherishing the holy, engaging all senses in devotion, and embracing the profound rhythm of Jewish life, inviting us all to find enduring holiness in every moment of transition.