Chapter 96 - Havdala

 

SHIUR 59, CHAPTER 96 - HAVDALA

 

(3) SANCTIFYING THE SABBATH AS IT DEPARTS

 

THE HAVDALA BLESSING IN EVENING PRAYERS

 

The word havdala means "discernment" or "making a distinction."  The main part of the havdala blessing acknowledges that God "makes a distinction between holy and profane; between light and darkness; between Israel and the nations; between the seventh day and the six days of activity" (Pesachim 103b).

 

This wording is mentioned not only in the havdala ceremony, but also in the evening prayers that precede it.  Havdala in prayer consists of a special addition to the fourth blessing of the Amida, the one that asks God for discernment and judgment.

 

Mentioning this "distinction" in the blessing that relates to our own powers of discernment suggests that we are acknowledging not only God's distinction, but also our own ability to discern between the holy and the profane, the light and the dark.  The Talmud mentions as one reason for placing havdala in this blessing that since distinction is wisdom, it was placed in a blessing of wisdom; clearly this is a reference to OUR wisdom (Berakhot 33a; see also Yerushalmi Berakhot 5:2).

 

The departure of Shabbat is the ideal time to emphasize this discernment.  This is partially because the contrast between holy and profane is particularly marked at the juncture between them.  But it is also appropriate because Shabbat is actually NOT a day when we concern ourselves with this distinction.  As we explained in chapter 80 (regarding sorting) and chapter 81 (regarding carrying), Shabbat is not a day designated for making momentous moral decisions. 

 

This is indicated in the second reason given by our Sages for saying havdala in the fourth berakha of the Amida: Since havdala is a blessing of the profane (ushering in the weekdays) it is said in a weekday blessing (Berakhot 33a; see also Yerushalmi Berakhot 5:2).  This highlights the aspect of contrast (havdala is a blessing of the profane), as well as the fact that the prayer for discernment is itself something which belongs to the weekdays.

 

As Shabbat departs and we resume workday activities, with their immense potential for good and bad alike, we are again cast into the fog of moral ambiguity; it is at this time that we pray for the power of judgment to make the proper distinctions.

 

 

THE HAVDALA CEREMONY

 

After prayers, each family makes its own havdala ceremony.  This ritual consists of the following parts:

 

1.  Pouring wine into the cup until it overflows, symbolizing overflowing blessing, and lighting the havdala candle

 

2.  Reciting an introductory paragraph consisting of Biblical verses expressing our faith in God

 

3.  Blessing over the wine

 

4.  Blessing over the spices, and smelling them;

 

5.  Blessing over the fire

 

6.  The actual havdala blessing which acknowledges the passage from Shabbat to weekday

 

7.  Drinking the wine

 

Customarily, people sing special songs after havdala.  Many of these songs are praises of Eliyahu the prophet.

 

 

SPICES

 

Early authorities mentioned two reasons for the custom of smelling pleasant fragrances at havdala:

 

1) On Shabbat, the fires of hell are extinguished.  Even the sinners get a reprieve from their punishment one day a week.  As Shabbat goes out, the flames are fanned again, and begin to burn and create a stench.  The smell of the spices masks the stench of the fires of hell.

 

2) On Shabbat we get a "neshama yeteira," an extra soul.  As Shabbat departs, so does this extra spirit.  In order to console ourselves on the loss of this special level of spirituality, we smell pleasant fragrances, which have the ability to "restore the soul." (Bach OC 287 based on Tosafot Beitza 33b.)

 

In chapter 86, we cited a Midrash that suggests that the flames of hell are fed by the passions of the wicked.  When we face the light of truth in the World of Truth that follows this life, our misdirected passions torment us mercilessly.  Yet on Shabbat these fires are restrained.  Perhaps this is a hint that on Shabbat, when we are actually commanded to indulge in bodily enjoyments, we have a special ability to use our passions in a positive, holy way; on this day they cease tormenting us.  (See also Pesachim 54a.)

 

Of course, most of us do not notice any particular bad smell emanating from the nether world on Saturday nights.  The stench of Gehenom is something we sense on a very inner, instinctive level - befitting the sense of smell, which as we explained in chapter 58 corresponds to an inner, direct apprehension of the nature of an object.

 

As we confront hard moral choices and troubling moral ambiguity at the start of the new week (as we just explained), we become acutely aware deep inside of us of the presence of rottenness in the world.  This could be likened to the stench of the fires of hell.  We console ourselves with beautiful smells, which are the "enjoyment of the soul" (as explained in chapter 58).  We remember the many brave and righteous acts that are also performed, and the immense human capacity for good.

 

This is equally related to the loss of the "neshama yeteira." This neshama elevates us above the level of petty evil, but as we descend back into mundane concerns we are troubled by the presence of moral rottenness; again, fragrant smells remind us that even within the world of materiality there is enjoyment for the soul.

 

 

"CREATOR OF THE LIGHTS OF THE FIRE"

 

The blessing on fire as Shabbat departs is often related to the story of the invention of human fire: "On Motzaei Shabbat the Holy One blessed be He gave intelligence to Adam like that found on high; and he brought two stones and ground them together and fire came out of them" (Pesachim 54a).  After the loss of our special spiritual level due to the sin of Adam and Chava, and the loss of the special spiritual glow of Shabbat, we are on our own, and have to make our own, material source of light.

 

The Mishna records a difference of opinion regarding the wording of the berakha on the fire.  Beit Shammai (the school of Shammai) say, "Who created the light of the fire"; Beit Hillel say, "Who creates the lights of the fire" (beginning of Berakhot chapter 8).  The Vilna Gaon explains that Beit Shammai say that the blessing is on the INVENTION of fire, which was in the past ("created") and unitary ("light").  Beit Hillel say that the blessing is on the actual fire which we enjoy, which is constantly being brought into existence ("creates") and which scintillates in many colors and finds many forms ("lights")  (Shenot Eliyahu).

 

Beit Hillel's view is accepted.  As we light the fire on Saturday night, we recall that the original human ingenuity of the first people lives on in us; we thank God for giving us the ability to modify and exploit our natural world in ever-changing ways for our own advantage.

 

 

(12) HAVDALA AND ELIYAHU THE PROPHET

 

A central theme of the Motzaei Shabbat hymns is Eliyahu the prophet.  The Kitzur Shulchan Arukh gives two reasons for this fascination:

 

1. Our prophets foretold that Eliyahu, who never died but rather ascended skyward in a fiery chariot (Melakhim II 2:11), will return to augur the coming of the Moshiach (messiah) (Malakhi 3:23).  However, so great is the importance of Shabbat that even heralding the arrival of Moshiach does not disturb our Shabbat rest, nor even our Shabbat preparations (Pesachim 13a)!  When we refer to Shabbat as "like the world to come," it is not mere hyperbole.  Shabbat belongs so much to the future perfect world of the Redemption, that heralding the Redemption itself is delayed in order to make way for Shabbat.

 

2. The Kitzur cites a Midrash (mentioned in many works but lost to us) which relates that each Motzaei Shabbat Eliyahu "sits under the tree of life and relates the praises of Israel, who keep the Shabbat."

 

This Midrash hints at many deep concepts.  First of all, it relates to Eliyahu as the witness of Israel's righteousness.  The Zohar relates how Eliyahu attained this status.

 

Even after Eliyahu performed the amazing miracle at Mount Carmel, where fire descended from heaven and consumed his drenched offering, and all the Jews were inspired to exclaim, "The Lord is the [only] God, the Lord is the [only] God" (Melakhim I 18:39), he soon found himself again a lonely, pursued figure, and fled to the desert.  There, he bewailed his fate. He asserted his zealousness for God's honor, and complained that the Jews "have abandoned your covenant" (Melakhim I 19:10).

 

The response to this moving complaint is very surprising.  Instead of congratulating Eliyahu for his zeal and devotion, God seems to rebuke him for his lack of confidence in God's people.  Eliyahu is assigned to a remarkable "probation," which is simultaneously punishment and reward: he will personally witness each and every brit mila throughout Jewish history (Zohar Lekh Lekha, I:93a)!  The restless wandering needed to fulfill this mandate is a kind of punishment for Eliyahu's hasty words regarding the Jewish people, but his reward is to witness personally that the most important thing of all to Eliyahu, that the Jews should indeed be loyal to their covenant with God, is in fact being fulfilled throughout the generations.

 

(This story is the basis of the custom for having a "chair of Eliyahu" at a brit, for the Zohar then explains that we should always be careful to provide a chair for this distinguished guest.)

 

This Midrash also hints at the mutual dependence of Shabbat and the Jewish people.  On the one hand, the Jewish people are praised because they are the keepers, the guardians, of Shabbat - the sanctity of Shabbat depends on our observance of it, as we explained in chapter 92.  It is our special, unique praise that this most holy day depends on us!

 

But on the other hand, we are praised only if we actually do keep the Shabbat.  Shabbat elevates us only if we participate in its observance, as we explained in chapter 76.

 

HAVDALA - A SYMBOLIC REENACTMENT OF ELIYAHU'S ASCENT TO HEAVEN

 

Perhaps we can discern a hint of a third connection between havdala and Eliyahu: the havdala ceremony itself can be seen as a symbolic reenactment of Eliyahu's ascent to heaven.

 

Eliyahu had a unique prophetic spirit.  He was able to inspire masses of Jews more than any other prophet since Moshe.  We could well liken him to the "neshama yeteira," the "extra soul," of the Jewish people.  Through Eliyahu, the people experienced a unique spiritual elevation.

 

However, the time came for Eliyahu's mission to end.  He was ordered to appoint a successor, Elisha, and leave this world.  This is like the end of Shabbat, and the departure of the extra soul.

 

Elisha was not willing to let Eliyahu disappear so abruptly.  He requested that Eliyahu grant him "a double measure of your spirit" (Melakhim II 2:9.) Although Eliyahu himself would be gone, the Jewish people would be consoled by the prophetic spirit of Elisha.  This reminds us of the spices, which "restore the soul" in consolation for the lost extra soul which dwelt within us on Shabbat.

 

Finally, Eliyahu ascended skyward in a fiery chariot with horses of fire.  This is symbolized by the fires of the havdala candle, with its multiple wicks.

 

We close havdala by recognizing the fine distinctions between the holy and the profane.  This too reminds us of Eliyahu, who in the future will come to resolve all of our doubts (Shabbat 108a, and elsewhere).

 

And just as we await the return of Eliyahu, not as a hounded fugitive but as the harbinger of the redemption, so we await the day when Shabbat will arrive not as a fleeting guest who arrives Friday afternoon and departs Saturday night, but rather as a permanent presence.  This will take place in the time of the final redemption, a time that is all Shabbat.