Arukh HaShulchan, Orach Chaim 268:2-8

A Tapestry of Light and Scent: The Sephardi/Mizrahi Havdalah

Hook

Imagine the lingering aroma of sweet wine mingling with fragrant myrtle leaves, not from a simple spice box, but from fresh branches passed hand-to-hand, a vibrant, communal embrace of the departing Shabbat Queen. This is but a wisp of the sensory richness that defines Sephardi and Mizrahi Jewish life, a tradition steeped in history, devotion, and a profound connection to our sacred texts and melodies. It is a heritage that transforms every mitzvah into an opportunity for spiritual elevation and communal celebration, particularly as the holy light of Shabbat gently recedes, giving way to the promise of a new week.

Context

Our journey into Sephardi and Mizrahi heritage is an exploration across centuries and continents, tracing a vibrant and often resilient path through Jewish history. It is a story told not just through texts, but through the unique rhythms of life, the distinct melodies of prayer, and the deeply cherished customs that have preserved the flame of our tradition.

Place

The Sephardi and Mizrahi world is not a single geographical point but a vast, interconnected constellation. It stretches from the sun-drenched shores of the Iberian Peninsula (Sepharad) to the bustling souks of North Africa (Morocco, Algeria, Tunisia, Libya), across the ancient lands of the Middle East (Syria, Iraq, Egypt, Yemen, Persia), and further east to India and Central Asia. Each locale imprinted its unique cultural nuances, creating a rich mosaic of Jewish life that, while distinct in flavor, remained united by a shared halakhic framework and a deep reverence for Torah. From the intricate synagogues of Aleppo to the mountain communities of Yemen, from the vibrant communities of Salonica and Izmir under the Ottoman Empire to the sophisticated intellectual centers of Spain, the landscape of Sephardi and Mizrahi Jewry is breathtakingly diverse. This widespread dispersion, often born of persecution and exile, paradoxically led to an even richer cross-pollination of ideas, customs, and liturgical expressions, creating a living tradition that continuously adapted and flourished wherever Jewish communities found a home.

Era

Our traditions span millennia, with deep roots in the Geonic period (6th-11th centuries CE), which saw the flourishing of great academies in Babylonia that shaped Jewish law for generations. This foundation was built upon by the titans of the Golden Age of Spain (10th-15th centuries), where luminaries like Maimonides, Rabbi Yehuda Halevi, and Nachmanides wove together philosophy, poetry, and halakha, creating intellectual and spiritual masterpieces that continue to define Jewish thought. The cataclysm of the Spanish Expulsion in 1492 scattered these communities across the Ottoman Empire, North Africa, and beyond, leading to a profound re-establishment and flourishing of new centers of Jewish learning and practice. This era, from the late medieval period through the early modern and into contemporary times, demonstrates a remarkable continuity and adaptability, as communities preserved their unique heritage while navigating new environments, ensuring that the ancient light of Torah continued to shine brightly in every generation.

Community

The terms "Sephardi" and "Mizrahi" encompass a vast array of communities, each with its distinctive character. "Sephardim" primarily refers to descendants of Jews expelled from Spain and Portugal, who settled in places like Turkey, Greece, the Balkans, Italy, the Netherlands, and later, the Americas. Their Ladino (Judeo-Spanish) language, distinct culinary traditions, and liturgical melodies are hallmarks of their identity. "Mizrahim," meaning "Easterners," refers to Jewish communities from the Arab world, Persia, Kurdistan, Yemen, and India. These communities often spoke Judeo-Arabic, Judeo-Persian, or Aramaic dialects, and their customs, while sharing a common halakhic thread, were shaped by millennia of life in those lands. Despite their distinct histories and cultural expressions, Sephardim and Mizrahim share a unified halakhic approach, largely rooted in the rulings of the Shulchan Aruch by Rabbi Yosef Karo (a Sephardic codifier), and a general emphasis on minhag avot – the customs of their ancestors – as a foundational element of their religious practice. This rich tapestry ensures that while a Moroccan Havdalah may sound different from a Syrian one, and both may differ from a Yemeni rendition, they are all profoundly connected by a shared spiritual heartbeat.

Text Snapshot

Our textual anchor today, while not a Sephardi text itself, speaks to the universal components of Havdalah, the ceremony marking the end of Shabbat. The Arukh HaShulchan, Orach Chaim 268:2-8, authored by Rabbi Yechiel Michel Epstein, an Ashkenazi posek, outlines the blessings and items required for Havdalah. It states:

"ובשבת מברך על היין ועל הבשמים ועל האש ואח"כ מברך המבדיל" (268:2) "And on Shabbat, one blesses over the wine, and over the spices, and over the fire, and afterwards blesses 'HaMavdil'."

"מצוה להשתמש ביין אדום" (268:5) "It is a mitzvah to use red wine."

"צריך שיברך על בשמים שנותנים ריח טוב" (268:6) "One must bless over spices that give off a good scent."

"וצריך לראות באור הנר" (268:7) "And one must look at the light of the candle."

These lines provide the halakhic skeleton, the essential elements that all Jewish communities observe. It is within this framework that Sephardi and Mizrahi traditions weave their distinctive and beautiful flesh, bringing these ancient laws to life with unique customs and soulful melodies.

Minhag/Melody

For Sephardim and Mizrahim, Havdalah is more than just a series of blessings; it's a profound, often lingering, communal experience that consciously transitions from the sacred rest of Shabbat to the renewed engagement of the week. It is a moment infused with blessings, sensory delights, and melodies that speak directly to the soul, promising comfort and hope as Shabbat departs.

The Overflowing Cup and Fragrant Hadasim

One of the most visually striking and symbolically rich Sephardi and Mizrahi customs during Havdalah involves the wine. While the Arukh HaShulchan speaks of wine, the Sephardi tradition often dictates pouring the wine until it overflows from the Havdalah cup. This isn't accidental; it's a deliberate act, a siman bracha – a sign of blessing. It symbolizes an abundance of goodness, prosperity, and blessings for the coming week, a tangible manifestation of the prayer for a life filled with overflowing joy and sustenance. The excess wine is not wasted; in many communities, it is then carefully collected. A common practice, especially among Moroccan and Syrian Jews, is to dip one's fingertips into this overflowing wine and touch them to one's eyelids, forehead, or even one's pockets, with the intention of bringing good fortune, health, clear vision, and prosperity. It's a beautiful, tactile way of internalizing the blessings of Havdalah and carrying them into the new week.

Equally distinct is the approach to besamim (spices). While Ashkenazi communities typically use an intricately designed spice box, many Sephardi and Mizrahi communities, particularly those from North Africa, Yemen, and the Middle East, favor the use of fresh hadasim (myrtle branches). These branches, with their distinctive three leaves emerging from a single point, are not merely fragrant; they are symbolic of the Jewish people, each leaf representing a different facet of our nation united by a common root. The pungent, sweet aroma of the fresh myrtle is deeply inhaled, often passed around the room for everyone to partake. This use of fresh, living plants adds an organic, earthy connection to the blessings of creation. Where fresh myrtle is unavailable, communities might use a bowl of aromatic spices like cloves, cinnamon, or even rosewater, sometimes allowing individuals to dip their hands into the fragrant mixture and bless themselves with its scent. The emphasis is on the direct, potent experience of the scent, a spiritual balm for the soul saddened by Shabbat's departure.

The Soulful Melodies of Departure

Beyond the visual and olfactory, the auditory experience of Havdalah in Sephardi and Mizrahi traditions is profoundly moving. The melodies are not merely tunes; they are prayers sung with the heart, often imbued with the unique maqamat (musical modes) that characterize the liturgical music of various communities. The transition from Shabbat to the week is softened and enriched by a repertoire of piyutim (liturgical poems) and songs that both mourn the departure of Shabbat and welcome the promise of the new week.

One of the most beloved and universally sung piyutim after Havdalah is "Eliyahu HaNavi" (Elijah the Prophet). While sung in all Jewish traditions, the Sephardi and Mizrahi renditions are often particularly extended, sometimes sung multiple times with different, vibrant melodies, each infused with the distinct musical heritage of a specific community – perhaps a soulful Moroccan maqam or a joyous Syrian melody. These renditions frequently evoke a sense of deep longing for the redemption that Elijah is foretold to usher in, connecting the weekly transition to the ultimate Messianic hope.

Another cherished piyut is "HaMavdil Bein Kodesh LeChol" (The One Who Differentiates Between Holy and Profane), often sung responsively, allowing the community to participate actively. The melodies are frequently uplifting and complex, guiding the congregants through the emotional journey of Havdalah. In some communities, like those from Iraq or Yemen, additional piyutim or verses from Psalms are added, further prolonging the sacred atmosphere and extending the spiritual embrace of Shabbat's lingering light. The emphasis is on creating a rich, immersive experience that allows the sacredness of Shabbat to gently recede, leaving behind a profound sense of peace and preparedness for the week ahead, carried on the wings of ancient, beautiful song.

Contrast

While all Jewish communities share the core halakhic requirements for Havdalah as outlined in texts like the Arukh HaShulchan, the distinct historical and cultural trajectories of Sephardim/Mizrahim and Ashkenazim have led to beautiful, respectful differences in practice. These variations highlight the internal diversity within the Jewish people, each tradition enriching the tapestry of our shared heritage.

One notable difference lies in the handling of the Havdalah candle and the accompanying blessings. The Arukh HaShulchan (268:7) mentions looking at the fingernails by the light of the candle, a universal custom symbolizing the renewed ability to perform work. However, the subsequent actions diverge. In many Ashkenazi traditions, it is common to dip one's fingertips into the wine that spills into the Havdalah candle holder and then extinguish the flame with these wine-moistened fingers. This act, while not explicitly mentioned in the Arukh HaShulchan, has become a widespread custom, perhaps symbolizing the "quenching" of the holy light of Shabbat and the return to the mundane.

In stark contrast, Sephardi and Mizrahi traditions generally do not extinguish the Havdalah candle with wine. This practice is often considered disrespectful to the flame, which represents the light of creation and the mitzvah of fire. Instead, after looking at the fingernails, the candle is typically allowed to burn itself out, or it is extinguished by blowing, or sometimes even used to light another candle or lamp, symbolizing the continuity of light and blessing. Furthermore, many Sephardi and Mizrahi communities (such as those from Morocco, Syria, and Iraq) have a custom of dipping their fingers into the wine and making a mark on their eyebrows or forehead, or placing a small amount on their pockets, as a segula (propitious act) for blessing, prosperity, and wisdom, rather than using the wine to extinguish the flame. This difference underscores distinct approaches to reverence for the flame and the symbolic use of the Havdalah wine.

Another point of contrast can be found in the besamim (spices). While the Arukh HaShulchan (268:6) mandates blessing over "spices that give off a good scent," the form of these spices differs. Ashkenazi communities almost universally use a specialized, often ornate, spice box (a hadas) filled with dried cloves, cinnamon sticks, or other fragrant spices. The box itself becomes a cherished ritual object. Sephardi and Mizrahi communities, as mentioned, frequently prioritize fresh hadasim (myrtle branches) for their vibrant aroma and symbolic significance, or a bowl of loose, fragrant spices or rosewater, emphasizing the direct, sensory experience of the natural fragrance over a contained, manufactured object. Both approaches beautifully fulfill the mitzvah, but they reflect different cultural aesthetics and spiritual inclinations, each equally valid and cherished within our diverse Jewish family.

Home Practice

To bring a touch of Sephardi/Mizrahi flavor into your own Havdalah experience, consider a simple yet profound adoption: let your Havdalah wine overflow. As you pour the wine into your cup, intentionally fill it to the brim and allow a small amount to spill into the plate beneath. As the wine gently cascades over the edge, visualize it as a siman bracha – a sign of overflowing blessings, abundance, and prosperity for the week to come. Hold that intention in your heart, allowing the physical act to deepen your spiritual connection to the moment. Afterwards, you might even dip your fingers into the collected wine and touch them to your eyelids or forehead, internalizing the blessing and carrying it forward into your new week. This small act transforms the mundane into a moment of powerful intention, inviting boundless goodness into your life, just as our ancestors have done for centuries.

Takeaway

The Sephardi and Mizrahi traditions of Havdalah are a testament to the enduring beauty and boundless adaptability of Jewish life. They remind us that while the core of Halakha provides our shared foundation, the myriad customs, melodies, and sensory experiences woven around them create a rich and textured tapestry, each thread contributing to the vibrant whole. This heritage encourages us to seek deeper meaning in every mitzvah, to infuse our practice with heartfelt intention, and to celebrate the diverse expressions of our eternal Torah, ensuring that its light continues to shine brightly, uniquely, and gloriously in every community.