According to Jewish law, a new day does not begin at midnight, as in the civil calendar, but rather at dusk. Therefore, Havdalah is only recited after dusk on Saturday, when Shabbat has already ended. Because this ceremony marks the conclusion of Shabbat and involves actions prohibited during the day […]
According to Jewish law, a new day does not begin at midnight, as in the civil calendar, but rather at dusk. Therefore, Havdalah is only recited after nightfall on Saturday, when Shabbat has already ended. Because this ceremony marks the conclusion of Shabbat and involves actions prohibited during the holy day—such as lighting or extinguishing a flame—it can only be performed when Shabbat has truly ended and its restrictions are no longer in effect.
On Friday night, after Shabbat prayers (Kabbalah Shabbat e Arvit), we recite the Kiddush over a glass of wine. Then we wash our hands (Netilat Yadaim), we recite the blessing over the bread (HaMotzi) and partake of the festive Shabbat meal. Although Shabbat begins with sunset (Shekiah), is through the Kiddush that we fulfill the commandment of the Torah: “Remember the Sabbath day to keep it holy” (Zachor et yom haShabbat lekadshó), as written in the Asseret HaDibrot – the Ten Declarations, known as the Ten Commandments.
On Saturday night, we once again raised a cup of wine – this time, to mark the farewell to Shabbat through the ceremony of Havdalah. Both, Kiddush as for Havdalah are transition rituals: the Kiddush marks the transition from the ordinary days of the week to the holy day of Shabbat, while the Havdalah marks the reverse movement – from the sacred day to the common days of the week.
the hebrew word Kiddush comes from the root (שדקׁ), usually translated as “holy,” but which literally means “set apart.” To declare something like kadosh is to remove it from common use and dedicate it to a higher purpose. The ceremony of Kiddush over a cup of wine, therefore, is not just an act of sanctification, but a verbal declaration of distinction – separating Shabbat from the other days of the week and recognizing that this day is on a higher spiritual plane.
Havdalah means “separation” or “distinction.” In essence, both the Kiddush as for Havdalah express the same central idea: the separation between the sacred and the ordinary. Both ceremonies mark the boundary between sacred time and everyday time. As Maimonides (the Rambam) explains, just as we sanctify Shabbat at its entrance through Kiddush, we affirm its conclusion through the HavdalahBoth involve wine and are verbal declarations that highlight the uniqueness of Shabbat. The main difference is in the direction of movement: Kiddush lifts us from the weekdays to holiness, while the Havdalah leads us back from holiness to ordinary days – with the hope that the light of Shabbat will continue to illuminate our week.
According to the Rambam, both the Kiddush as for Havdalah are part of the Torah's commandment to “remember the Sabbath day to keep it holy” (Exodus 20:8). In his work Mishneh Torah (Hilchot Shabbat 29:1), he writes:
“It is a positive commandment of biblical origin to sanctify the Sabbath day with a verbal declaration, as indicated in the verse: 'Remember the Sabbath day, to keep it holy' – that is, to remember it with words of praise that express its holiness. This act of remembrance should occur both at the beginning and at the end of the Sabbath: at the beginning of the day, through Kiddush, which sanctifies it, and in its conclusion, through the Havdalah".
According to this view, the Havdalah is not a commandment of rabbinic origin, but an integral part of the Torah's commandment to verbally distinguish Shabbat—both at its entrance and at its exit. However, this position of the Rambam is not unanimously accepted. While the Kiddush, especially on Friday night, is widely recognized as a Torah obligation (of goldáita, that is, originating in the Pentateuch itself), the status halachic (legal, according to Jewish Law) of Havdalah is the subject of discussion. Many commentators consider that the Havdalah accumulators is a mitzvah rabbinical (derabanan), instituted by the Sages and not directly required by the Torah. Thus, although the Rambam considers both the Kiddush as for Havdalah as obligations of the Torah itself, other authorities halachic highlights include the Havdalah as a commandment of rabbinic origin.
The ceremony consists of four essential elements: wine, aromatic spices, a flame, and the final blessing of separation. Each of these components is grounded in Jewish law and is imbued with spiritual and mystical meaning.
The symbolism of wine
Just like in Kiddush, Havdalah is recited over a glass of wine – the kos shel berachá (“blessing cup”) – which forms the basis of the ritual. In Jewish tradition, wine is considered the most distinguished of drinks. It should be kosher and its production and handling follow a series of strict rules of Jewish Law.
In Judaism, wine has a profound symbolic meaning. It represents joy, holiness, and divine blessing. The Talmud teaches that wine is a source of joy, and according to Kabbalah—especially in the teachings of Zohar –, wine is associated with the deepest dimension of the Torah: its mystical and esoteric secrets.
Wine played a fundamental role in the service of Beit HaMikdash (Holy Temple) in Jerusalem, being offered daily on the altar. It is also mentioned frequently throughout the Tanakh – the 24 books of the Jewish Scriptures, comprising the Torah (Pentateuch), Nevi'im (Prophets) and ketuvim (Writings). According to the Zohar – the central work of Kabbalah, the grape was the forbidden fruit of the Tree of Knowledge in the Garden of Eden, from which wine was made and consumed.
A mystical explanation for wine's central role in many Jewish commandments is that by using it in the service of the sacred, we elevate this element and direct it toward holiness—thus repairing its original misuse in the Garden of Eden and restoring spiritual harmony. Because of its elevated status, wine is used in several sacred rituals of Judaism, such as Kiddush (the sanctification of Shabbat and the feasts), the Brit Milá (circumcision), weddings, the Sheva Berachot (the seven blessings recited after the festive meals during the week following the wedding) and the Birkat HaMazón (blessing after meals), especially on special occasions. In the context of Havdalah, wine represents the continuation of the spiritual elevation of Shabbat in the days of the week that follow. It reminds us that holiness should not be restricted to a single day, but should influence and illuminate the week that follows. In this sense, the wine of Havdalah It functions as a symbolic bridge, bringing the holiness of Shabbat to everyday life and inviting us to live each moment of the week with purpose and spiritual depth.
According to Jewish Law, the ideal drink for Havdalah is the wine or grape juice, obviously kosher, over which the blessing is recited borê peri haguefen (“He who creates the fruit of the vine”). If wine or grape juice are not available, or if a person cannot consume them for health or other legitimate reasons, a hamar medinah – literally, “drink of the country,” meaning a locally respected beverage, such as beer. However, this type of substitution is only permitted bediavad (exceptionally); lechatchila (ideally), wine or grape juice should always be used kosher.
The chalice used in Havdalah, just like in any kos shel berachá (“cup of blessing”), must contain at least one reviit – net measure established by Halacha, estimated between 86 and 150 milliliters, depending on opinion halachic adopted. The chalice must be intact, clean, and ideally beautiful, so that the commandment is fulfilled with honor and care. It is customary to fill it to the brim and let it overflow slightly, as a symbol of blessing and abundance for the week ahead.
Aromatic spices: comfort for the soul
As part of the ceremony Havdalah, a blessing is recited over aromatic spices, which are then passed around to those present to smell. The exact formula of the blessing varies according to the botanical origin of the aroma: borê atze bessamim (“He who creates aromatic trees”) is said about substances that grow on trees; borê isvê bessamim (“He who creates aromatic herbs”), over those that grow in the soil. When using a spice mixture or when its origin is uncertain, the generic blessing is recited borê minê bessamim (“He who creates different kinds of spices”).
In Ashkenazi prayer books, it is customary to use only borê minê bessamim, while in many Sephardic prayer books the blessing is more common borê atze bessamim. According to the Talmud and the works of Kabbalah, every Jew receives a neshamá yetera – an “additional soul” or expanded spiritual dimension – during Shabbat. When the holy day comes to an end, this extra soul withdraws, and aromatic spices are used to invigorate and comfort the remaining soul, which feels the loss of neshamá yetera experienced throughout Shabbat.
On a simpler level, the neshamá yetera represents an expansion of one's spiritual, emotional, and physical capacity during Shabbat—including a heightened sensitivity to appreciating food, drink, rest, and sacred time. According to the Zohar, however, the neshamá yetera It is not just a heightened mental or emotional state, but rather a real spiritual addition: an extra soul granted on Shabbat. When the holy day ends, this soul withdraws, and the remaining soul experiences a form of spiritual mourning.
Why, of all the senses, was smell chosen to console the soul? According to the teachings of midrash and Jewish mystical tradition, the sense of smell was the only one not corrupted by Adam and Eve's sin. When they ate the fruit of the Tree of Knowledge, all the other senses were engaged: “The woman saw that the tree was good... and took of the fruit... and he ate... and they heard the voice of God...” (Genesis 3:6–8). Smell, however, is not mentioned in this episode.
Because it remained pure, smell came to be considered the most spiritual of all the senses—the one most directly connected to the soul. Scent brings pleasure directly to the soul. This is why smell is used in the ceremony of Havdalah: to ease the sadness of the soul at the end of Shabbat and help it make the transition from sacred time to the routine of ordinary days.
The spices used in Havdalah should be naturally aromatic and appropriate for the blessing. Recommended examples include cloves, cinnamon, and other fragrant plants that retain their aroma and are traditionally used for smelling. Artificially scented materials or spices used primarily in food preparation that have no discernible aroma should not be used. If suitable spices are not available, this part of the ceremony should simply be omitted.
Although the use of bessamim (aromatic spices) is not essential for the validity halachic da Havdalah – that is, the commandment is considered fulfilled even without the blessing on the spices – it is a much-loved and widespread custom, full of religious, spiritual and symbolic meaning.
The Flame: Lighting the World
During Havdalah, the blessing is recited borê me'orê ha'esh (“He who creates the lights of fire”) over a flame. According to the Halacha (Jewish Law), this flame must have at least two wicks or be a single flame that appears to be composed of several lights – as in the case of a woven candle – in order to fall under the plural term me'orot, which means “lights.” An ordinary candle, with only one wick, does not meet this requirement, because its flame does not visually express the multiplicity implied in the words of the blessing.
The flame must be large and stable enough to provide a noticeable visual benefit. It is customary to look at one's own nails or hands in the flame's light immediately after the blessing, as a symbolic way of demonstrating this benefit. This practice reflects a principle of Jewish law that a blessing over light can only be recited when some practical use is derived from it. By observing one's hands or nails, one demonstrates that the flame is not merely symbolic but functional—thus fulfilling the requirement that the light have a real purpose at the time of the blessing.
The use of fire on Saturday night harks back to an ancient tradition recorded in midrash, according to which Adam HaRishon – the first human being – discovered fire in the first Motzaei Shabbat (the night following the end of Shabbat). When darkness fell for the first time since creation, Adam felt fear. Inspired by G‑d, he took two stones and struck them together, and fire appeared. At that moment, Adam praised the Creator with the words that would later become the blessing of Havdalah: “Blessed are You, Eternal, who created the lights of fire.”
This account is expanded upon in the midrash and in Kabbalistic works, which explain that, before the creation of the sun and moon, God created a primordial light—so intense that it illuminated the world from one end to the other. After Adam and Eve's sin on the sixth day of Creation, God chose to hide this light and expel them from the Garden of Eden. However, in honor of Shabbat, He delayed the expulsion until the end of the holy day, allowing this light to remain until nightfall. When Shabbat ended and darkness descended, Adam feared that the world was returning to chaos. In response, God inspired him to produce fire—a symbol of human creativity, resilience, and the ability to bring order to darkness.
Fire is, therefore, a unique element among creations: it is the only one over which a new blessing is recited each week, in remembrance of its original discovery. During Shabbat, fire cannot be lit, increased, or transferred—although it is permitted to enjoy a previously lit flame. Its full use is only permitted again on Saturday night, when the new Jewish week begins. Therefore, it is as if fire were "created anew" each week. Based on this symbolism, the Sages instituted a special blessing over fire as part of the ritual of Havdalah.
A Havdalah can be performed normally even if there is no flame available and it is not possible to recite the blessing of borê me'orê ha'eshHowever, this blessing should be avoided when a suitable flame can be provided—even if it requires joining two candles together. More than just one of the formal blessings of the ceremony, fire carries a profound symbolic meaning. It marks the transition between the spiritual serenity of Shabbat and the resumption of the week's activities. Fire represents human creativity, effort, and the return to purposeful action. After a day of avoiding everything, melacha (creative work), the flame signals our re-entry into the world of action – ideally guided by the clarity, serenity and spiritual elevation that Shabbat has provided us.
The call Havdalah It also conveys a timeless lesson. Just as Adam brought light to the world by striking two stones together—facing darkness with faith and creativity—we remember that we too can bring light and holiness even in the most unlikely or challenging situations. As Shabbat bids farewell and the new week begins, the flame reminds us that we carry within us the power to illuminate the world.
The Final Blessing: Separating the Sacred from the Common
The ceremony of Havdalah closes with a blessing that praises G‑d as the One “who separates the sacred from the mundane.” This statement – Hamavdil ben kodesh lechol (“He who separates the sacred from the mundane”) – is both the thematic center and the focal point of the Havdalah, according to Jewish tradition. While the previous blessings—over wine, spices, and fire—bring depth and beauty to the experience, the blessing of Hamavdil is what fulfills the essential requirement of Havdalah, as determined by Jewish Law.
The content of this blessing expresses a central principle of Jewish thought: holiness is not a subjective matter, nor an emotional state, nor a mystical experience—it is a reality defined by structure and distinction. As we said earlier, the precise meaning of kadosh – “sacred” – is “separate.” Without separation, there is no holiness. Just as the act of Creation began with a series of Divine distinctions – between light and darkness, heaven and earth, day and night, spiritual life also depends on our ability to establish clear boundaries. Shabbat is a sacred day precisely because it is separate – distinct – from the other six ordinary days of the week. Just as Kiddush marks the entrance of Shabbat and affirms its holiness, the ceremony of Havdalah marks his farewell, reaffirming that holiness is intrinsically linked to the act of separation.
After reciting the final blessing – “Blessed are You, Eternal One, who separates the sacred from the mundane” – the officiant drinks the wine. It is then customary to extinguish the candle. Havdalah with the wine itself that remained in the chalice or with that which overflowed onto the plate or tray when the glass was filled.
After extinguishing the flame, many people have the custom of dipping their finger in the spilled wine and touching it to their forehead, just above their eyes, inspired by the verse: “The commandment of the Lord is pure, enlightening the eyes” (Psalm 19:9). With the beginning of a new week, this gesture symbolizes the idea that even the remnants of a mitzvah have the power to illuminate. There are also those who dip their finger in wine and put it in their pocket – a custom considered a segulá, that is, a symbolic act that, according to tradition, attracts material blessings and abundance for the coming week. Based on the association of wine with joy and divine favor, this gesture expresses the wish that, just as the pocket was touched by the wine of Havdalah, he too will be filled with sustenance and success in the days to come.
It is important to note that although the Havdalah, as its name suggests, is a ritual of separation that formally marks the end of Shabbat, the Jewish tradition – especially in the thought of Chassidus and Kabbalah – teaches that the spiritual influence of Shabbat extends throughout the days of the week. The Zohar and the teachings of the Arizal—Rabbi Yitzchak Luria, a 16th-century Kabbalist who lived in Safed—speak of extending the sanctity of Shabbat throughout the week. The Baal Shem Tov—founder of the Chassidic Movement—and the masters who followed him emphasize that the light of Shabbat strengthens one spiritually for the days to come.
Thus, while there is no comparison between the holiness of Shabbat—which surpasses even that of Jewish holidays—and the spiritual level of the mundane days of the week, its influence should not be limited to just one day. We must carry the heightened awareness of Shabbat into the week ahead. In doing so, we allow its holiness to accompany us and elevate our daily lives—filling even the simplest moments with purpose and spiritual depth.
Havdalah, throughout the Year
Just as the Havdalah after Shabbat, the same occurs with Jewish religious holidays (Yamim Tovim). Although the Havdalah carried out after a Yom tov have the same purpose and follow, in essence, the same basic text as Havdalah recited after Shabbat, some important differences in its structure highlight the distinction between Shabbat and Yom tovincluding Yom Kippur.
When one Yom tov comes to an end and is followed by a weekday or the intermediate days of Passover ou Sukkot (Chol HaMoed), the following is recited Havdalah with a cup of wine – but without the blessings on the spices (bessamim) and over the fire (ha'esh). The blessing over the fire is omitted because, in Yom tov, it is permissible to use fire—as long as it is transferred from an existing flame and not lit from scratch—whereas on Shabbat, this is completely forbidden. Similarly, the blessing over spices is not recited because neshamá yetera – an “additional soul” – is not granted in Yom tov, unless it coincides with Shabbat. This distinction highlights the superior holiness of Shabbat, which, according to most Talmudic sages, is even higher than that of Yom Kippur.
When Shabbat is followed by a Jewish religious holiday (Yom tov), The Havdalah is not recited as a separate ceremony. Instead, it is incorporated into the Kiddush do Yom tov. In this case, the blessing over the flame (borê me'orê ha'esh) is recited, but the blessing over the spices is omitted. The reason is this: although the neshamá yetera – the “additional soul” – does indeed withdraw with the end of Shabbat, and although spices are part of the Havdalah of Shabbat precisely to console the soul for this loss, the joy and holiness of Yom tov, which begins immediately, fulfill this comforting role. Thus, when Shabbat gives way directly to a Yom tov, the soul does not return to an ordinary state, but enters another dimension of holiness – also marked by festive meals, fulfillment of mitzvot and spiritual celebration. Therefore, there is no need to recite the blessing over the spices.
If a Jewish religious holiday lasts two days – as it does in the Diaspora, where the first day of Yom tov is followed by a second, with the exception of Yom Kippur - and Havdalah is postponed until the end of the second day. On the other hand, when a Yom tov occurs on a Friday and is directly followed by Shabbat, the Havdalah is recited only on Saturday night. This is due to the principle that it is not done Havdalah when moving from a lower level of holiness to a higher one. Since Shabbat is considered more sacred than any other Yom tov – even more than Yom Kippur, according to many authorities halachic -, its sanctity supersedes that of the previous religious holiday. In these cases, the Havdalah is postponed and recited only at the end of Shabbat, when the transition to the weekdays occurs.
During the party Sukkotwhen Havdalah is recited at the end of Shabbat or a Yom tov, the ceremony should preferably be held within the Sukkah. In this case, the blessing is added Leshev ba-Sukkah (“who commanded us to dwell in Sukkah
When the Havdalah is recited after Yom Kippur, includes the blessing over the fire (borê me'orê ha'esh). However, for technical reasons established by Halacha – the explanation of which is beyond the scope of this text –, this blessing should be recited only over a lit flame before the beginning of Yom Kippur. The blessing over the spices is not recited, as the neshamá yetera – the “additional soul” granted on Shabbat – is not granted in Yom Kippur. This serves as further demonstration that the holiness of Shabbat is superior to that of any other day, including that of Yom Kippur.
- Yom tov, which literally means “good day,” refers to the Jewish festivals instituted by the Torah, such as the first two and last two days of Passover, Shavuot, the first two days of Sukkot, Shemini Atzeret/Simchat Torah, Rosh Hashana e Yom Kippur. These dates are considered holy and observe prohibitions almost identical to those of Shabbat.
BIBLIOGRAPHY
What Is Havdalah?, article published on the website https://www.chabad.org/library
Why Do We Smell Aromatic Spices (Bessamim) at Havdalah?, article by Yehuda Shurpin, published on the website https://www.chabad.org/library/article
Why Do We Make a Blessing on Fire at Havdalah?, article by Yehuda Shurpin published on the website https://www.chabad.org/library/article
