Bookstore Glossary Library Links News Publications Timeline Virtual Israel Experience
Anti-Semitism Biography History Holocaust Israel Israel Education Myths & Facts Politics Religion Travel US & Israel Vital Stats Women
donate subscribe Contact About Home

Shabbat: Havdalah

Havdalah (הַבְדָּלָה) is a ceremony recited at the termination of Shabbat and holidays. Its blessings emphasize the distinction between the sacred and the ordinary, particularly in regard to the holy day that is departing and the ordinary weekday that is coming.

In Judaism, the concept of making distinctions and separations permeates many facets of religious life. There are distinctions between holy time and ordinary time; certain books are holy and distinguished from books which are mundane; holy spaces are also treated with particular reverence. The Torah teaches that God created the world by making distinctions - first between light and darkness, next between water and empty space, finally between earth and water. To mark the beginning of Shabbat, the sacred time, Jews light two candles and recite a berachah (blessing) which praises God who commanded to kindle lights in celebration of the occasion. Similarly, Jews mark the end Shabbat and holidays with havdalah.

Havdalah is one of the most ancient blessings: according to the Talmud "the men of the Great Synagogue instituted blessings and prayers, sanctifications and Havdalot for Israel" (Ber. 33a). Some authorities hold that the obligation to recite the havdalah derives from the Torah. In the middle of the medieval period, the custom began of reciting havdalah over a cup of wine in the synagogue as well, in order to exempt those who had no wine at their home.

The primary symbols of havdalah are the braided candle, kiddush cup containing wine and spice box containing sweet-smelling spices. The lighted candle symbolizes the light of Shabbat and the strands of the braid have been interpreted as the many types of Jews in the world, all of whom are part of one unified people. The wine is, as always, a symbol of joy. We take one last sip of the joy of Shabbat as we bid the sabbath goodbye for another week. Similarly, the sweet-smelling spices symbolize the sweetness of Shabbat, whose pleasant aroma we breath in one last time that it might last us through the week to come until we can welcome Shabbat again. There is also a special blessing which praises God for making distinctions, particularly the distinction between the holy and the mundane. The text of the havdalah ceremony can be found below.

There are many customs connected with havdalah that some people observe: the pouring of some of the wine on the ground as an omen of blessing; passing the last drop of wine in the cup over the eyes and extinguishing the candle with the remaining drops; when saying the blessing over the light, some look at their fingernails and some at the lines on their palms. Many have the custom to end the ceremony ends by singing Eliyahu HaNavi in the hopes that Elijah the Prophet will come to herald the messianic age when the world will become one long Shabbat.

Behold, God is my unfailing help; I will trust in God and will not be afraid. The Lord is my strength and song; God is my Deliverer. With joy shall you draw water out of the wells of salvation. The Lord alone is our help; May God bless our people. The Lord of the universe is with us; The God of Jacob is our protection.

There was light and joy, gladness and honor for the Jewish people. So may we be blessed.

I will lift the cup of salvation, and call upon the name of the Lord.

Blessed are You, Lord, our God, King of the Universe, who creates the fruit of the vine.

Blessed are You, our god, Creator of time and space, who creates a potpourri of spices.

Blessed are You, our God, Creator of time and space, who creates the light of fire.

Blessed are You, Lord our God, ruler of the world, who separates the holy from the mundane, light from darkness, Israel from the other peoples, the seventh day of rest from the six days of work. Blesed are You, Lord, who separates the holy from the mundane.

Sources: Rabbi Scheinerman's homepage and Cardin, Rabbi Nina Beth. The Tapestry of Jewish Time. NJ: Behrman House, 2000. Kolatch, Alfred J. The Jewish Book of Why. NY: Jonathan David Publishers, 1989; Encyclopaedia Judaica. © 2008 The Gale Group. All Rights Reserved.