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Havdalah candle, kiddush cup, and spice box
Grand Rabbi Judah Wolff Kornreich, the Shidlovtzer Rebbe, reciting Havdalah

Havdalah (Hebrew: הַבְדָּלָה, romanized: haḇdālā, lit. 'separation', Jewish Babylonian Aramaic: אבדלתא, romanized: aḇdāltā) is a Jewish religious ceremony that marks the symbolic end of Shabbat and ushers in the new week. The ritual involves lighting a special candle with several wicks, blessing a cup of wine, and smelling sweet spices (Hebrew: בְּשָׂמִים, romanized: bǝśāmim, lit. '"besamim"').[1] Shabbat ends on Saturday night after the appearance of three stars in the sky.[2]: 137  If one forgot or was otherwise not able to recite Havdalah earlier, it may be performed as late as sunset of the Tuesday following Shabbat; however, when it is recited after Saturday night the blessings of the spices and candle are omitted, and only the blessings on the wine and the havdalah itself are recited.[3] Havdalah is also recited at the conclusion of the biblical holidays.

Customs

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Havdalah candles in the collection of the Jewish Museum of Switzerland

Like kiddush, havdalah is recited over a cup of kosher wine or grape juice,[4] although other important beverages (chamar ha-medinah) may be used if wine or grape juice are not available.[2]: 141 

Spices, called besamim in Hebrew, often stored in an artistically-decorative spice container in order to beautify and honor the mitzvah, are handed around so that everyone can smell the fragrance.[2]: 143  In many Sefardic and Mizrahi communities, branches of aromatic plants are used for this purpose, while Ashkenazi Jews have traditionally used cloves. A special braided havdalah candle with more than one wick[2]: 145  is lit, and a blessing is recited.[2]: 144  If a special havdalah candle is not available, two candles can be used, and the two flames joined when reciting the blessing.[5]

Either right before or right after reciting the words "Barukh atah Adonai Eloheinu melekh ha'olam, bo're m'orei ha'esh," it is customary for the participants to hold their hands up to the candle and gaze at the reflection of the light in their fingernails.[2]: 145  This custom was first recorded in MS ex-Montefiore 134 (c. 1275)[6] and the Or Zarua II  [he] (c. 1300).[7]

At the conclusion of Havdalah, some or all of the leftover wine is poured into a small dish and the candle is extinguished in it, as a sign that the candle was lit solely for the mitzvah of Havdalah; some pour directly onto the candle. Based on Psalms 19:9, "the commandment of the Lord is clear, enlightening the eyes," some Jews dip a finger into the leftover wine and touch their eyes or pockets with it. Because it was used for a mitzvah, the wine is considered a "segulah," or good omen.

After the Havdalah ceremony, it is customary to sing "Eliyahu Hanavi" ("Elijah the Prophet") and/or HaMavdil Bein Kodesh LeChol ("Who separates Holy from ordinary/weekday"), and to bless one another with shavua tov (Hebrew) or a gute vokh (Yiddish), meaning "Have a good week".

Havdalah is also recited at the conclusion of the following biblical holidays: Rosh Hashanah; Yom Kippur; the first days (first day in Israel) of Sukkot; Simchat Torah; Passover (Pesach), both its first and last days; and Shavuot. It is omitted, however, if the Sabbath falls immediately after the Festival. At the conclusion of a Festival that is not at the conclusion of the Sabbath, on the blessings over the wine and the blessing separating the holy from the everyday, but the spices and the havdalah candle are omitted. At the conclusion of Yom Kippur, when the blessing over the candle is recited, if it was lit from a candle that was lit all of Yom Kippur;[8] when Yom Kippur falls on a weekday, the blessing on spices is not recited, and when it falls on the Sabbath customs differ.[9]

When a major holiday follows Shabbat, the Havdalah service is recited as part of the holiday kiddush and the blessing over spices is not said. The special braided Havdalah candle is not used since it may not be extinguished after the service, but rather the blessing is recited over the festival candles. The prayer "distinguishes holiness from the everyday" is changed to "distinguishes holiness from holiness" signifying that the holiness of the holiday is of a lesser degree than the holiness of the concluded Shabbat.

Significance

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Observing the Havdalah ritual, 14th-century Spain

Havdalah is intended to require a person to use all five senses: feel the cup, smell the spices, see the flame of the candle, hear the blessings and taste the wine.[10]

Following a normal Shabbat, the order of the prayers corresponds to the acrostic יבנ"ה Yavneh. This acrostic consists of the initials Yayin (wine), Besamim (spices), Ner (candle), and Havdalah (the Havdalah prayer).[4][2]: 140 

The order of elements when Havdalah is combined with kiddush (e.g., on a Saturday night that is Yom Tov ("holiday", literally "Good Day") is known by the acrostic יקנה"ז Yaknhaz.[11] This acrostic consists of the initials Yayin (wine), Kiddush HaYom (blessing the day), Ner (candle), Havdala (the Havdala blessing) and Zman (time, i.e. shehechiyanu). However, when the eighth day of Passover (outside of Israel) falls on Saturday night, the order is יקנ"ה Yikneh, since shehechiyanu is never recited on the last days of Passover.

Near the Qaddesh section in some Ashkenazic versions of the Haggadah (e.g. Mantoba 1560, Prague 1526, Venice 1609 and the Goldschmidt Edition),[12]: 80  there is a picture of a hunter chasing a hare.[12]: 80  This picture is a useful mnemonic for the acrostic יקנה"ז Yaknhaz or Yaknehoz, which resembles a Yiddish or German phrase that sounds similar. The Yiddish phrase יאָגן א האָז yogn a hoz means "to hunt a hare!" (cf. Yiddish יאָג דעם האָז yog dem hoz). The colloquial German sentence Jag 'en Has' [jakenhaz] also means "hunt a/the hare!" (cf. German Jag einen/den Hasen!).[12]: 80–81 

Blessings

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Pashkaner Rebbe, Yisrael Friedman, reciting Havdalah after Pesach
See also: List of Jewish prayers and blessings § Havdalah

The verses recited before Havdalah differ by community. The introductory verses in the Ashkenazic version (beginning הנה אל, Hinei El)[2]: 140  are taken from the biblical books of Isaiah, Psalms and Esther. In the Sephardic liturgy, the introduction begins with the words ראשון לציון, Rishon L'tsion and consists of biblical verses describing God giving light and success interspersed with later liturgical prose. The Italian Nusach has a third selection of verses.[13] The verses are omitted at the conclusion of Festivals (except when coinciding with the Sabbath), when Havdalah is not recited immediately at the conclusion of the Sabbath (including when Tisha Bav falls on Sunday, and Havdalah is delayed until Sunday night at the conclusion of Tisha Bav), and in the Ashkenazic rite they are omitted also when Havdalah is recited as part of the Synagogue service. The four blessings over the wine, spices, candle and praising God for separation between holy and profane are virtually identical between the traditions. The phrase בין ישראל לעמים, bein Yisrael l'amim 'between Israel and the nations' is based on Leviticus 20:26.[14] In Reconstructionist Judaism, however, the phrase is omitted, as part of founder Mordechai Kaplan's rejection of the Biblical idea of chosenness. Modern tunes for Havdalah are based on melodies by Shlomo Carlebach, Neshama Carlebach and Debbie Friedman.

The Ashkenazi liturgy for havdala after a festival or Shabbat is as follows:

Blessing Hebrew Transliteration English
The following paragraph omitted by most communities at all times other than the conclusion of Shabbat.
Introductory Verses הִנֵּה אֵ‑ל יְשׁוּעָתִי, אֶבְטַח וְלֹא אֶפְחָד, כִּי עָזִּי וְזִמְרָת יָ‑הּ ה', וַיְהִי לִי לִישׁוּעָה. וּשְׁאַבְתֶּם מַֽיִם בְּשָׂשׂוֹן, מִמַּעַיְנֵי הַיְשׁוּעָה. לַה' הַיְשׁוּעָה, עַל עַמְּךָ בִרְכָתֶֽךָ סֶּֽלָה. ה' צְבָ‑אוֹת עִמָּֽנוּ, מִשְׂגָּב לָנוּ אֱ-לֹהֵי יַעֲקֹב סֶֽלָה. (ה' צְבָ‑אוֹת, אַשְרֵי אָדָם בֹּטֵֽחַ בָּךְ. ה' הוֹשִֽׁיעָה, הַמֶּֽלֶךְ יַעֲנֵֽנוּ בְיוֹם קָרְאֵֽנוּ.)[15] לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשׂוֹן וִיקָר. כֵּן תִּהְיֶה לָּֽנוּ. כּוֹס יְשׁוּעוֹת אֶשָּׂא, וּבְשֵׁם ה' אֶקְרָא‎ Hinei El yeshuati, evtakh velo efkhad, ki ozi v'zimrat Yah, Adonai vayehi li liyeshuah. U'shavtem mayim besasson mima’anei hayeshuah. La’Adonai hayeshuah, al amkha virchatecha, selah. Adonai Tzeva’ot imanu, misgav lanu, Elohay Ya’akov, selah. (Adonai Tzeva’ot, ashrei adam botayakh bakh. Adonai hoshi’ah, hamelekh ya’anaynu veyom karaynu.)[15] Layehudim hayetah orah vesimcha vesason vikar. Kein tehiyeh lanu. Kos yeshuot esa uveshaym Adonai ekrah. Behold, God is my savior, I will trust God and not be afraid, for my strong faith and song of praise for God will be my salvation. You will draw water joyously from the wellsprings of salvation. Salvation is the God’s; may Your blessing rest upon Your people. God of the heavenly armies is with us; the Lord of Ya’akov is a fortress protecting us. (God of the heavenly armies, happy is the individual who trusts You. God, redeem us! The King will answer us on the day we call God.)[15] The Jews had light, happiness, joy and honor; may we have the same. I will raise the cup of salvation and call out in the name of the God.
On wine בָּרוּךְ אַתָּה ה', אֱ‑לֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן/הַגֶּפֶן.‎ Barukh ata Adonai Eloheinu, Melekh ha'olam, bo're p'ri hagafen/hagefen. Blessed are You, LORD our God, King of the universe, Who creates the fruit of the vine.
At the conclusion of Yom Kippur one continues with the blessing on the candle. At all other times except for the conclusion of Shabbat, one continues with the blessing on separation. At the conclusion of Festival coinciding with the conclusion of Shabbat, one does it like the conclusion of Shabbat; however, at the conclusion of Yom Kippur coinciding with the conclusion of Shabbat, customs differ as to whether to make this blessing.[16]
On spices בָּרוּךְ אַתָּה ה', אֱ‑לֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי בְשָׂמִים.‎ Barukh ata Adonai Eloheinu, melekh ha'olam, bo're minei v'samim. Blessed are You, LORD our God, King of the universe, Who creates varieties of spices.
The spices are then passed around and smelled by those present.
On the candle בָּרוּךְ אַתָּה ה' אֱ‑לֹהֵינוּ מֶלֶךְ הָעוֹלָם. בּוֹרֵא מְאוֹרֵי הָאֵשׁ.‎ Barukh ata Adonai Eloheinu, melekh ha'olam, bo're m'orei ha'esh. Blessed are You, LORD our God, King of the universe, Who creates the lights of the fire.
The candle is held up in the air and those present look at the reflection of the light on their fingernails. According to some customs, this is done immediately before reciting this blessing.[17]
On separation בָּרוּךְ אַתָּה ה' אֱ‑לֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל, בֵּין אוֹר לְחשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה: בָּרוּךְ אַתָּה ה', הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל: ‎ Barukh ata Adonai Eloheinu, melekh ha'olam, ha'mavdil bein kodesh l'hol, bein or l'hoshekh, bein yisra'el la'amim, bein yom ha'sh'vi'i l'sheshet y'mei ha'ma'a'se. Barukh ata Adonai, ha'mavdil bein kodesh l'hol. Blessed are You, LORD our God, King of the universe, Who distinguishes between the sacred and the secular, between light and dark, between Israel and the nations, between the seventh day and the six days of labor. Blessed are You, LORD, Who distinguishes between the sacred and the secular.
The person who recited the blessings now drinks the wine.

See also

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References

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Havdalah

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Havdalah is a Jewish ritual ceremony performed at the conclusion of Shabbat and major Jewish holidays, signifying the transition from the sacred time of rest and holiness to the ordinary days of the week through a series of blessings that "separate" the holy from the profane. The word havdalah derives from the Hebrew root meaning "to separate" or "to distinguish," reflecting the ceremony's core purpose of delineating boundaries between different states of time, light and darkness, and spiritual elevation and everyday life. It is traditionally conducted after nightfall on Saturday evening, once three stars become visible in the sky, signaling the end of Shabbat, though it can also conclude festivals like Rosh Hashanah, Yom Kippur, Passover, Shavuot, and Sukkot. The ritual engages multiple senses—sight, smell, taste, and touch—to create a multisensory experience that eases the bittersweet departure from the holiness of the holiday. Central to Havdalah are four key blessings, recited over symbolic items: a cup of wine, which represents joy and abundance; aromatic spices, such as cloves or , inhaled to revive the spirit after the departure of an "additional soul" believed to accompany during ; a braided with multiple wicks, lit to appreciate the creative potential of fire and its distinction from other lights; and the concluding blessing that explicitly separates the sacred from the secular. The ceremony often begins with the song Eliyahu Hanavi invoking the prophet , followed by the blessings, and concludes with the wine being sipped or sometimes used to extinguish the , accompanied by greetings like "Shavua tov" (a good week). Historically, the textual formula for Havdalah was composed by the in the fourth century BCE, drawing from biblical themes of distinction found in the creation narrative, and it evolved over centuries to incorporate communal and mystical elements from Kabbalistic traditions. In significance, Havdalah not only marks closure but infuses the coming week with Shabbat's sanctity, fostering a sense of continuity and hope for redemption, often evoking imagery of between and the nations. Variations exist across Jewish denominations; for instance, Orthodox communities may use a silver beaker and emphasize traditional customs, while practices might simplify the ritual or adapt it for home or settings.

Overview

Definition and Purpose

Havdalah (Hebrew: הַבְדָּלָה), meaning "separation," is a Jewish ceremony performed at the conclusion of and major to mark the transition from sacred time to . The ritual serves as a verbal and symbolic declaration that distinguishes the holiness of the preceding holy day from the mundane activities of the week ahead. The primary purpose of Havdalah is to invoke divine assistance for the challenges of the coming week while reinforcing the boundaries between sacred and profane realms, as commanded in the Fourth of the Ten Commandments to "remember the day to make it holy." By ritually separating these periods, the ceremony helps participants ease the departure from spiritual elevation and prepare for everyday life with a sense of continuity and blessing. The term Havdalah derives from the Hebrew root בָּדַל (), meaning "to separate" or "to distinguish," which echoes the biblical theme of division in the creation narrative, particularly in Genesis 1:14 where establishes lights in the sky "to separate between the day and the night." This root underscores the ritual's focus on demarcation, aligning with the broader motif of havdalah—or separation—as a foundational element in Jewish cosmology. In its general structure, Havdalah involves reciting four blessings: one over a cup of wine, one over fragrant spices to revive the senses, one over the flame of a braided candle to appreciate fire's creative potential, and sometimes an additional reference to a cup set aside for the prophet , symbolizing future redemption. This multisensory framework heightens awareness of the transition without delving into the specific texts of the blessings.

Timing and Observance

Havdalah is performed after nightfall at the conclusion of on Saturday or at the end of a biblical , marking the transition from sacred to profane time. The precise timing begins with tzeit hakochavim, the appearance of three medium-sized stars in the sky, which signals the onset of night and the end of restrictions. If Havdalah is not recited on the night it is due, it may be performed as late as sunset on the following , as the first three days of the week are considered connected for this purpose in Jewish law. The observance of Havdalah is obligatory for individuals who have experienced the rest of or a , serving as a required act to formally separate the holy period from the ordinary week. It is typically conducted in the or , with the setting emphasized as ideal for family participation. Wine is the preferred beverage for the ritual, but or other acceptable alternatives such as chamar medina (a locally customary like ) may be used if wine is unavailable. Participation in Havdalah is generally led by the head of the household in a domestic setting, though it can be communal in a context. Women are obligated to observe Havdalah, similar to their obligation in , and may recite the blessings themselves or listen to another. Children often join by responding "amen" to the blessings, smelling the spices, or holding the candle, fostering family involvement in the rite. The legal basis for Havdalah derives from rabbinic injunctions in the Talmud, particularly Berakhot 33a, which details the establishment of the ritual over a cup to distinguish sacred from secular time, underscoring the importance of performing it without undue delay. This enactment by the Men of the Great Assembly ensures the mitzvah fulfills the biblical command to remember Shabbat.

Historical Development

Origins in Jewish Tradition

The origins of Havdalah as a Jewish practice trace back to the foundational biblical narratives of creation and covenant, where the demarcation between sacred and mundane time is first established. In Genesis 2:3, God blesses and sanctifies the seventh day after completing the work of creation, thereby setting apart Shabbat as a distinct period of rest from the preceding six days of labor. This act of divine separation underscores the inherent theme of havdalah, or distinction, that would later inform the ritual's purpose. Similarly, the Fourth Commandment in Exodus 20:8 instructs the Israelites to "remember the Sabbath day, to keep it holy," with rabbinic tradition interpreting "remember" as encompassing both the sanctification at the onset (kiddush) and the protective conclusion (havdalah) to safeguard its holiness. These verses provide the scriptural basis for marking the transition out of Shabbat, emphasizing the need to honor its boundaries against the encroachment of ordinary time. The practice receives its earliest formal rabbinic articulation in the , compiled around 200 CE, where havdalah is referenced as an integral component of evening prayers and meals to conclude . In Berakhot 5:2, it is stipulated that one must include a mention of havdalah within the prayer on Saturday night, distinguishing the sanctity of Shabbat from the weekdays that follow. This textual evidence reflects an established custom by the tannaitic period, likely evolving from practices, though without the elaborate elements that would develop later. The also addresses procedural details, such as the order of blessings in related contexts, indicating havdalah's role in communal and personal observance. Further elaboration appears in the , particularly in Pesachim 106a, which discusses the recitation of havdalah over a cup of wine as the primary fulfillment of the biblical mandate to "remember" . Here, the sages debate the timing and form, permitting the up to three days after Shabbat if missed, but emphasizing its immediacy for proper demarcation. In its nascent form, havdalah consisted solely of a simple blessing recited over wine—without spices, fire, or additional prayers—serving as a verbal and symbolic act to acknowledge God's separations in creation and time. This minimalist structure highlights the 's roots in textual fidelity to commands rather than ceremonial complexity. The conceptual framework of havdalah also echoes prophetic exhortations to uphold Shabbat's sanctity, as in 58:13-14, which calls for refraining from personal pursuits to honor the day's boundaries and delight in its holiness. This biblical imperative reinforces the ritual's aim to preserve the sacred interval, aligning early Jewish thought on temporal distinctions with the later formalized practice.

Evolution Through Ages

During the Geonic period (6th–11th centuries CE), the Havdalah ceremony began to take shape in Babylonian tradition, where the core blessings over wine, , and separation were formalized, often recited after the evening service rather than during the . The of the blessing over spices emerged in this era to console the soul upon the departure of Shabbat's additional spirit (neshamah yeterah), providing a sensory comfort amid the transition to the workweek. This is documented in the Seder Amram Gaon (), one of the earliest compiled , which in most manuscripts includes the three primary blessings but features the spices blessing in the manuscript, reflecting evolving Babylonian customs. Similarly, the of Saadyah Gaon (10th century) prescribes only the three blessings, emphasizing the blessing with a multi-wick while restricting wine consumption to the leader. In the medieval period, further enhancements enriched the ritual's multi-sensory nature, particularly in Ashkenazic communities. The use of a multi-wick candle for the light blessing became prominent in the , as seen in texts like the Mahzor Vitry, to visually distinguish the flame between the holy and the profane weekdays, with participants gazing at their palms or fingernails in the flame's . By the , the full four-blessing structure—wine, spices, , and separation—was standardized in mahzorim such as the Mahzor Vitry, which also incorporated additional biblical verses (e.g., from 12) and expanded the concluding peace prayer to invoke themes of redemption. These developments, seen in the Siddur , built on Geonic foundations to create a more elaborate ceremony that heightened the theme of separation. Kabbalistic traditions in the 16th century, particularly those of , further emphasized the ritual's mystical dimensions, linking the spices to reviving the spirit after the departure of the additional soul. Post-medieval changes reflected regional and cultural divergences. In Ashkenazi custom from the onward, the song "Eliyahu Hanavi" emerged at the close, invoking the prophet Elijah's role in heralding redemption, often with the door opened in invitation. Sephardic traditions, rooted in earlier Babylonian influences like Rav Saadyah Gaon's rite, include the three core blessings with variations, such as different introductory verses, and generally retain the spices blessing. In the 19th and 20th centuries, amid Enlightenment influences, simplified the ceremony in some communities to the blessing over wine alone, prioritizing accessibility and reducing ritual elements, while Orthodox Jews preserved the full traditional rite with its sensory components.

Significance and Symbolism

Religious and Spiritual Meaning

Havdalah embodies the theological principle of divine order in creation, reflecting God's separations as described in Genesis, such as distinguishing light from darkness on the first day and waters from waters on the second. This ritual underscores the structured holiness inherent in the universe, where God actively differentiates sacred from profane to establish cosmic harmony. By reciting blessings that praise God for these distinctions—between holy and mundane, light and darkness, and other nations, and the seventh day from the six days of labor—Havdalah reaffirms humanity's role in upholding this divine framework. It also invokes the lingering presence of the , the indwelling Divine, encouraging participants to carry forward Shabbat's sanctity into the ordinary week. In Kabbalistic thought, particularly as elaborated in the from the 13th century, Havdalah's elements carry profound mystical significance. The spices, inhaled during the blessing, are believed to revive the soul depleted by the departure of the additional soul (neshamah yeteirah), restoring spiritual vitality for the challenges of the mundane days ahead. The multi-wicked candle symbolizes and the act of differentiation in creation, illuminating wisdom through understanding differences that bridge sacred and secular realms. Wine, in turn, embodies the joy of transitioning into weekday toil, infusing everyday labor with redemptive purpose and reminding practitioners of the potential for holiness in all creation. The spiritual benefits of Havdalah lie in its capacity to internalize Shabbat's holiness, allowing participants to retain the day's peace and elevation throughout the week through sensory engagement and ritual remembrance. Liturgically, Havdalah emphasizes themes of gratitude for the holiness experienced during Shabbat and a plea for divine protection amid the uncertainties of profane time, framing the transition as an opportunity for continued spiritual growth rather than mere loss. This dual focus fosters a of hopeful continuity, where the ritual not only concludes one sacred period but also anticipates redemption in the everyday.

Cultural and Communal Role

Havdalah serves as a vital communal in Jewish life, often conducted in synagogues to accommodate singles, travelers, or those without nearby, where participants gather to recite the blessings collectively and reinforce social ties. At home, it fosters intimate bonding through multisensory elements and the singing of traditional songs such as "Eliyahu Hanavi," which invokes the prophet and anticipates redemption, creating a shared moment of joy and continuity across generations. In cultural expressions, Havdalah has been depicted in Jewish arts, notably in medieval illuminated manuscripts like the 14th-century Barcelona Haggadah, where illustrations portray the ceremony's participants around a table, highlighting its role in daily sacred transitions. These artistic representations underscore Havdalah's symbolism of resilience in communities, as seen in post-Communist , where the ritual unites diverse age groups in festive gatherings, embodying the community's rebirth and creative endurance. Educationally, Havdalah introduces children to the cyclical nature of Jewish time, modeling transitions between sacred and ordinary periods through its accessible, sensory rituals that emphasize pause and gratitude. Programs like family learning initiatives use the ceremony to engage young participants in hands-on exploration, while outreach efforts leverage its joyful close to to draw newcomers into Jewish practice. In contemporary contexts, Havdalah marks the conclusion of national holidays in Israel, such as and , aligning religious observance with civic rhythms and collective . In the diaspora, it bolsters against assimilation pressures, particularly through post-Holocaust revivals, as evidenced by ceremonies in rebuilt communities in and that symbolize cultural renewal and communal .

The Ceremony

Components and Rituals

The Havdalah ceremony incorporates several tangible elements that engage the senses to mark the transition from , performed after nightfall on Saturday once three stars are visible in the sky. These include wine, spices, a multi-wicked , each used in a specific sequence of actions to facilitate the ritual. The wine, typically kosher grape wine or , is poured into a special cup or goblet, often to the brim so that it spills slightly onto a plate or saucer beneath to catch the overflow. If wine is unavailable, alternatives such as beer, other juices, or even tea may be substituted, though the standard blessing is still recited. During the , the cup is held in the right hand, raised high, and sometimes circled gently to sanctify the moment before being sipped by participants at the conclusion. The spices, known as besamim, are placed in a decorative box or container and include common aromatic choices such as whole cloves, sticks, selected for their pleasant scents. The container is passed around the group, allowing each participant to inhale the fragrance deeply, an action intended to revive the soul after the departure of Shabbat's spiritual elevation. A braided candle with multiple wicks, symbolizing the creation of light, is lit prior to the start of the ritual, often in a dimly lit to heighten the flame's visibility. Participants gather around it, holding their hands—typically with fingers spread—over the flame to inspect the 's separation through their fingertips and shadows, emphasizing distinctions in the ritual. If a multi-wick is unavailable, two ordinary candles may be held together to mimic the effect. The ritual unfolds in a structured sequence: the is lit and the filled before the group stands; the is raised, followed by the spices being sniffed by all, then the flame is closely observed; after these actions, the is extinguished by dipping it into the remaining wine, and participants may touch the dampened wine to their eyes or pockets for blessing. The concludes with the communal "Shavua tov" (a good week), signaling entry into the ordinary days ahead.

The Blessings

The full Havdalah ceremony concluding includes four core blessings, recited in a specific order. For concluding Yom Tov, Havdalah is abbreviated and consists only of the blessings over wine and separation. These blessings are traditionally recited by one person on behalf of the group, who respond "" after each one, while standing to signify respect for the liturgical moment. The texts are drawn from standard siddurim and emphasize gratitude for creation and divine distinctions. The first blessing is over the wine (or grape juice), which serves as the foundational element of the ceremony: Hebrew: בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָּפֶן.
English: Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine. The second blessing is over the spices, inhaled by participants to comfort the soul's departure from Shabbat: Hebrew: בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא מִינֵי בְשָׂמִים.
English: Blessed are You, Lord our God, King of the universe, who creates various kinds of spices. The third blessing is over the fire, during which participants gaze at their hands illuminated by the flame to appreciate its creative light: Hebrew: בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא מְאוֹרֵי הָאֵשׁ.
English: Blessed are You, Lord our God, King of the universe, who creates the lights of fire. The fourth and final blessing, known as the havdalah or separation blessing, is recited over the wine and encapsulates the ceremony's theme by invoking divine distinctions; it combines elements of separation across multiple realms and concludes the rite: Hebrew: בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל, בֵּין אוֹר לְחֹשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בָּרוּךְ אַתָּה יי, הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל.
English: Blessed are You, Lord our God, King of the universe, who distinguishes between holy and profane, between light and darkness, between Israel and the nations, between the seventh day and the six days of work. Blessed are You, Lord, who distinguishes between holy and profane. Minor phrasing differences exist between Ashkenazi and Sephardic traditions, primarily in and vowel points; for example, Ashkenazim say "hagafen" in the wine blessing, while Sephardim say "hagefen," but the core meaning remains identical across siddurim. If wine or spices are unavailable, a shortened havdalah may be recited, consisting only of the blessings over fire and separation (without the wine or spices blessings), as outlined in halachic codes to ensure the core obligation is fulfilled. This provision follows the order and principles in , Orach Chaim 296, which prioritizes the separation blessing while allowing adaptations for circumstances.

Variations and Customs

Traditional Practices

In traditional Orthodox and Conservative Jewish communities, preparatory customs for the Havdalah emphasize readiness and symbolism, often beginning before nightfall on . Households typically prepare a besamim box filled with aromatic spices such as cloves, , or myrtle branches in advance to ensure the fragrances are fresh and evocative, symbolizing comfort for the departing soul of . Similarly, a multi-wicked braided is readied beforehand, as it represents the enhanced of creation post-; if unavailable, two ordinary candles may be held together to form a single flame. Accompanying elements enrich the sensory and emotional experience of Havdalah, fostering a gentle transition from . It is customary to sing , traditional melodic songs like the "Havdalah" tune or hymns praising 's departure, often during or immediately after the blessings to prolong the holiness. A particularly widespread practice involves invoking the Prophet through the song "Eliyahu Hanavi," recited or sung multiple times (such as 40 repetitions of variations like "Eliyahu Hatishbi") post-Havdalah, as is believed to herald redemption and cannot appear during due to travel prohibitions. Post-rite actions reinforce the ceremony's role in delineating sacred time from profane. The prohibition on work and other Shabbat restrictions is lifted only upon completion of Havdalah, marking the official end of Shabbat and allowing resumption of weekday activities like handling or . In many households, non-essential tasks are deliberately delayed until the morning, with participants instead partaking in a melaveh malka—a light farewell meal accompanied by songs—to ease the soul's adjustment and invite blessings for the week. Holiday-specific adaptations modify the standard rite to accommodate the unique sanctity of festivals. At the conclusion of , the blessing over spices is omitted; the blessings over wine, a rested flame (kindled from a lit before ), and separation are recited at home, aligning with the themes of and . For festivals like , particularly when the holiday follows or precedes , the ceremony is extended: if ends on motzei , a complete Havdalah for is followed by an additional blessing concluding the festival, blending separations between , Yom Tov, and weekday.

Modern and Regional Adaptations

In contemporary Jewish practice, denominations such as have adapted the Havdalah ceremony to emphasize brevity and accessibility, often reciting a streamlined set of blessings over wine, spices, fire, and the separation between sacred and profane time, allowing for greater family participation without rigid traditional structures. Similarly, secular and humanistic communities in and elsewhere modify the ritual to use non-theistic language, focusing on human-made distinctions between rest and work, such as in the Humanistic Havdalah that replaces divine references with affirmations of personal and communal transitions. Regional variations highlight cultural diversity in the besamim component, where some communities, including those drawing from Sephardic customs, incorporate myrtle branches (hadassim) as spices, sometimes reusing those from the for their aromatic and symbolic properties. The community from maintains distinct liturgical elements in their observances, featuring pentatonic chants and antiphonal singing that infuse prayers with unique melodic traditions, though these are more broadly applied across rituals rather than exclusively to Havdalah. Twenty-first-century adaptations have responded to global challenges and social shifts, notably during the 2020 when numerous synagogues and organizations hosted virtual Havdalah services via Zoom and other platforms, enabling remote communal singing and blessing-sharing to preserve the 's sensory and connective essence amid physical distancing. Feminist customs have promoted gender equity by encouraging women to lead the entire ceremony, including reciting all blessings, as a means of reclaiming ritual authority in progressive and egalitarian settings. Efforts toward inclusivity have expanded access for diverse needs, with Braille editions of prayer books like providing the Havdalah text for visually impaired participants, ensuring full engagement in Shabbat conclusion rituals. The Jewish Deaf Community Center facilitates interpretations of Havdalah in , allowing deaf individuals to experience the ceremony's visual and olfactory elements alongside interpreted blessings. For interfaith families, resources offer simplified versions of the ritual, such as abbreviated guides that focus on core symbols like the candle and spices to ease introduction without overwhelming newcomers.

References

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  36. https://www.tabletmag.com/sections/community/articles/judaism-during-pandemic
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  38. https://www.rabbinicalassembly.org/resources-ideas/lev-shalem-series/siddur-lev-shalem/faqs
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  40. https://18doors.org/guide_to_shabbat_and_havdalah_for_interfaith_families/
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