Bible Encyclopedias
Habdalah

• Ṭur and Maginne Ereẓ, Orah Ḥayyim, § 297;
• Levinsohn, Mekore Minhagim, Berlin, 1846;
• S. R. Hirsch, Choreb, Frankfort-on-the-Main, 1889;
• Dembitz, Jewish Services in Synagogue and Home, Philadelphia, 1898;
• Landshuth, Hegyon Leb, Königsberg, 1845;
• Seligman Baer, 'Abodat Yisrael, Rödelheim, 1868.

The Habdalah benediction reads: "Blessed art Thou, O Lord, our God, King of the Universe! Who hast made a separation between what is holy and what is profane [Leviticus 10:10; Ezekiel 42:20]; between light and darkness [Genesis 1:4,18]; between Israel and other nations [Leviticus 20:26]; between the seventh day and the six working days. Blessed art Thou who hast separated the holy from the profane." According to another, and apparently older,tradition, these words were added: "between clean and unclean [Leviticus 11:47, 20:25]; between the upper and the lower waters [Genesis 1:6,7]; between land and sea [Genesis 1:10]; between the priestly tribe of Levi and the common people of Israel [Deuteronomy 10:8]" (see Pes. 104a). The questions as to whether the benediction over the spices or that over the light was to be recited first, and as to whether the benediction should precede or follow grace after meals, were matters of controversy between the schools of Shammai and Hillel. The Habdalah formula was originally recited in the home at the opening of the evening meal or before each course (comp. Ta'an. 4:3, which shows that there was no Friday or Saturday evening service in the Temple; see also Herzfeld, "Gesch. des Volkes Israel," [] 209); soon, however, it came to be recited in the synagogue also: sometimes as a special benediction of the Shemoneh 'Esreh (this was the view of R. Akiba); sometimes inserted in the last benediction but one (this was the view of R. Eliezer); but it finally became the custom to insert it in the fourth benediction (Ber. 5:2).

Origin of Habdalah.

The Habdalah benediction was afterward ascribed to the "men of the Great Synagogue," and it was held to have been originally instituted as a synagogal benediction; in times of prosperity for the Jews it was the custom to recite it over the cup of wine at the home meal, but when distress befell the people it was recited in its original place (Ber. 33a). The many differences prevailing among the Tannaim and Amoraim concerning the Habdalah (see Pes. 103b et seq.; Ḥul. 1:7; Shab. 150b; Yer. Ber. 5:9b) indicate either the lack of any fixed custom or the want of an authority able to establish the custom permanently. While Abba Arika declared the Habdalah in the synagogue to be of greater importance than that at the table over the wine-cup (Ber. 33a), others promised future salvation (Pes. 113a), family continuity through male descendants (Sheb. 18b), and material blessings (Pirḳe R. El. ) to him who recited the Habdalah over the wine-cup. No one was allowed to eat before the Habdalah ceremony (Pes. 107a).

Habdalah Light.

Especial importance was attached to the Habdalah light, the reason given being that it was created on the first day (Pes. 53b, 54a). Opinions differed, however, as to whether it was preferable to recite the benediction over a light produced afresh by friction between pieces of wood or stone, or over a light that had been burning before (Ber. 52b; Pes. 54a). A blazing, torch-like light was considered most appropriate (Pes. 8a). The following legend, obviously based on the connection of the Habdalah with the fourth benediction of Shemoneh 'Esreh—the thanksgiving for the reason with which God has endowed man—is told by Jose, the pupil of Akiba: "Fire was one of the things God had left uncreated when Sabbath set in; but after the close of the Sabbath, God endowed man with divine wisdom. Man then took two stones, and by grinding them together produced fire; after which he recited the benediction: 'Blessed be He who createth the blaze of the fire'" (Pes. 53b). This is elaborated in Gen. R. (comp. Pesiḳ. R. 23; Yer. Ber. 8:12b): "The light which God created on the first day lit up the world for man from the time he was created until the sunset of the following day, when the darkness surrounding him filled him with dread and the fear that the tempting serpent would altogether overpower him. Then God furnished him with two bricks, which he rubbed together until fire was produced; whereupon he offered a benediction over the fire." According to Pirḳe R. El. , God sent him a pillar of fire, and, holding His hands against it, said the benediction over fire; then, removing His hands, said the Habdalah benediction. Stress is also laid on the fact that one recites the benediction on seeing the blaze of the fire reflected either in the wine-cup or on the finger-nails; if there is no fire, aglance at the reflection of the stars on the finger-nails should prompt the benediction (comp. Midr. Teh. to Psalms 35:2). Healing powers were also ascribed to the Habdalah wine when put upon the eyes (Pirḳe R. El. c.; comp. Shab. 113b for the "Ḳiddush" wine).

Many other customs sprang up with regard to the Habdalah light, for which a wax candle came into use later on (see "Tanya," , and Ṭur Oraḥ Ḥayyim, 298).

The Spices, and Habdalah Legends.

The spices formed another subject for mystic speculation. The remark of Resh Laḳish that Adam was given a higher soul on Sabbath and was deprived of it at the close of the day, was connected with the custom of reciting a benediction over spices (see Samuel b. Meïr, Pes. 102b; Maimonides, "Yad," Shabbat, 29:29). A myrtle was preferably chosen, cabalistic reasons being given for it (Kol Bo; comp. Zohar, Wayaḳhel, and Ḳiẓẓur Shene Luḥot ha-Berit, Hilkot Shabbat). According to the German custom, Isaiah 12:2-3, Psalms 3:9, 46:12, Esther 8:16, and Psalms 191:13 are recited before the Habdalah. The Roman Maḥzor and the Portuguese use different verses. With Isaiah 12:3 a legend is connected, according to which water from the wondrous well of Miriam may be drawn at that time, and healing for diseases be obtained by drinking it (Kol Bo ). According to another legend Elijah the Prophet, who does not appear on the eve of Sabbaths or of holy days ('Er. 43b), but who is eager to reward faithful Sabbath observance, is expected to appear at the beginning of a new week and fortify those who wait for the redemption of Israel (Abudraham, Hilkot Moẓe'e Shabbat, and Ibn Yarḥi, in Ha-Manhig, Hilkot Shabbat, 71). Many songs and recitations, as well as conjurations referring to Elijah the Prophet, are recited before and after the Habdalah ceremony, together with prayers for the new week's work. It is especially significant that a little prayer in the German vernacular is said, because many pious Jews of old would speak only Hebrew, as the holy language, on the Sabbath day. See HA-MABDIL and Elijah in Medieval Folk-Lore.

Superstitions.

As one of the chief home ceremonies of the Jews it is natural that a certain amount of superstition should have grown up around the custom; but whether such superstitions were derived from the surrounding peoples or not, it is difficult to say. Thus both in Russia and Galicia it is believed that if a girl drink of the wine of Habdalah she will get a mustache ("Urquell," 1893, p. 74), and the same belief is held among the Jews of Baden ("Mitteilungen," 3:9). If you sprinkle the table-cloth with the wine of Habdalah you will have a "full week" ("Urquell," 1893, p. 33), and if the Habdalah candle burns until consumed you will get good sons-in-law (ib. p. 81). Where spirits are used instead of wine, as in Kiev, it is customary to pour what remains after the Habdalah is completed into a metal pan, and set it afire with the Habdalah light. If it burns completely away good luck will result. As it burns, some dip their fingers into the flame and convey their fingers to their pockets, in order to gain a "full week."