Havdalah — The Ceremony of Separation
Havdalah — meaning 'separation' or 'distinction' — is the ceremony that marks the close of Shabbat and the beginning of the new week. Performed after nightfall on Saturday, it engages all the senses: a cup of wine, fragrant spices, and the light of a braided candle. The rite weaves together biblical verses and blessings that celebrate the sacred boundary between holy time and ordinary time. Two versions are presented here — the Ashkenazic and the Sephardic/Mizrachi rites. All who seek meaning in transitions, endings, and new beginnings are welcome to draw from these words.
The Order of Havdalah
— Ashkenazic Rite —
Take the cup in hand and say:
Behold, God is my salvation — I will trust and will not fear.
For my strength and song is Adonai, and He has become my salvation.
You will draw water with joy from the wells of salvation.
Salvation belongs to Adonai; upon Your people is Your blessing, Selah.
Adonai of Hosts is with us; the God of Jacob is our stronghold, Selah.
Adonai of Hosts — blessed is the person who trusts in You.
Adonai, save us; may the King answer us on the day we call.
For the Jews there was light and joy and gladness and honor —
So may it be for us.
I will lift the cup of salvation and call upon the name of Adonai.
With your permission, my masters and teachers.
Blessed are You, Adonai our God, Sovereign of the universe, who creates the fruit of the vine.
[Take the spices in the right hand and recite:]
Blessed are You, Adonai our God, Sovereign of the universe, who creates the various kinds of spices.
[Recite the blessing over the candle:]
Blessed are You, Adonai our God, Sovereign of the universe, who creates the lights of fire.
Blessed are You, Adonai our God, Sovereign of the universe,
who distinguishes between sacred and ordinary,
between light and darkness,
between Israel and the nations,
between the seventh day and the six days of work.
Blessed are You, Adonai, who distinguishes between sacred and ordinary.
— Sephardic / Mizrachi Rite —
A herald to Zion — behold, here they are; and to Jerusalem I will give one who brings good news.
Do not rejoice over me, my enemy — though I have fallen, I have risen;
though I sit in darkness, Adonai is a light to me.
For the Jews there was light and joy and gladness and honor.
And David prospered in all his ways, and Adonai was with him.
And Noah found favor in the eyes of Adonai —
so may we find favor and good understanding in the eyes of God and man.
Arise, shine, for your light has come, and the glory of Adonai has shone upon you.
For behold, darkness covers the earth and thick cloud the peoples,
but upon you Adonai will shine, and His glory will be seen over you.
[Take the cup in hand and say:]
I will lift the cup of salvation and call upon the name of Adonai.
Please, Adonai, save us now. Please, Adonai, save us now.
Please, Adonai, grant us success now. Please, Adonai, grant us success now.
Grant us success; make our paths successful; make our learning successful;
send blessing, relief, and prosperity upon all the work of our hands,
as it is written: He will receive blessing from Adonai, and righteousness from the God of his salvation.
For the Jews there was light and joy and gladness and honor.
And it is written: David prospered in all his ways, and Adonai was with him —
so may He be with us always.
With your permission, my masters. [Response:] To life!
Blessed are You, Adonai our God, Sovereign of the universe, who creates the fruit of the vine.
[On a festival that does not follow Shabbat, the blessings over spices and fire are omitted.]
Blessed are You, Adonai our God, Sovereign of the universe, who creates the trees of (the grasses of) (the various kinds of) spices.
Blessed are You, Adonai our God, Sovereign of the universe, who creates the lights of fire.
Blessed are You, Adonai our God, Sovereign of the universe,
who distinguishes between sacred and ordinary,
between light and darkness,
between Israel and the nations,
between the seventh day and the six days of work.
Blessed are You, Adonai, who distinguishes between sacred and ordinary.
Seder Havdalah
— Nusach Sfarad (Ashkenazic Rite) —
Note the cup in hand and say:
Hineh El yeshu'ati, evtach velo efchad.
Ki ozi ve-zimrat Yah, Adonai, vayehi li li-shu'ah.
Ushavtem mayim be-sason mi-ma'aynei ha-yeshu'ah.
L'Adonai ha-yeshu'ah, al amcha virchatecha selah.
Adonai Tzeva'ot immanu, misgav lanu Elohei Ya'akov selah.
Adonai Tzeva'ot, ashrei adam botei'ach bach.
Adonai hoshi'ah, ha-melech ya'anenu ve-yom kore'enu.
LaYehudim hayetah orah ve-simchah ve-sason vikar —
Ken tihyeh lanu.
Kos yeshu'ot esa, u-ve-shem Adonai ekra.
Savri maranan ve-rabbanan ve-rabbotai.
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei peri ha-gafen.
[Take the spices in the right hand and recite:]
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei minei vesamim.
[Recite the blessing over the candle:]
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei me'orei ha-esh.
Baruch Atah Adonai, Eloheinu Melech ha-olam,
ha-mavdil bein kodesh le-chol,
bein or le-choshech,
bein Yisrael la-amim,
bein yom ha-shevi'i le-sheshet yemei ha-ma'aseh.
Baruch Atah Adonai, ha-mavdil bein kodesh le-chol.
— Nusach Edot HaMizrach (Sephardic/Mizrachi Rite) —
Rishon le-Tziyon hineh hinam, ve-liYrushalayim mevaser eten.
Al tismachi oyavti li ki nafal'ti kamti,
ki eshev ba-choshech, Adonai or li.
LaYehudim hayetah orah ve-simchah, ve-sason vikar.
Vayehi David le-chol derachav maskil, va-Adonai immo.
Ve-Noach matza chen be-einei Adonai —
ken nimtza chen ve-sechel tov be-einei Elohim ve-adam.
Kumi ori ki va orech, u-chevod Adonai alayich zarach.
Ki hineh ha-choshech yechaseh eretz ve-arafel le'umim,
ve-alayich yizrach Adonai u-chevodo alayich yera'eh.
[Take the cup in hand and say:]
Kos yeshu'ot esa, u-ve-shem Adonai ekra.
Ana Adonai hoshi'ah na. Ana Adonai hoshi'ah na.
Ana Adonai hatzlichah na. Ana Adonai hatzlichah na.
Hatzlichenu, hatzlach derachenu, hatzlach limudenu,
ve-shlach berachah revachah ve-hatzlachah be-chol ma'aseh yadeinu,
ki-d'chtiv: yisa verachah me'et Adonai, u-tzedakah mei-Elohei yish'o.
LaYehudim hayetah orah ve-simchah ve-sason vikar.
U-chtiv: vayehi David le-chol derachav maskil, va-Adonai immo —
ken yihyeh immanu tamid.
Savri maranan. [Response:] Le-chayim.
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei peri ha-gafen.
[On a festival that does not follow Shabbat, the blessings over spices and fire are omitted.]
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei atzei (asvei) (minei) vesamim.
Baruch Atah Adonai, Eloheinu Melech ha-olam, borei me'orei ha-esh.
Baruch Atah Adonai, Eloheinu Melech ha-olam,
ha-mavdil bein kodesh le-chol,
u-vein or le-choshech,
u-vein Yisrael la-amim,
u-vein yom ha-shevi'i le-sheshet yemei ha-ma'aseh.
Baruch Atah Adonai, ha-mavdil bein kodesh le-chol.
Common Questions
Havdalah comes from the Hebrew root meaning 'to separate' or 'to distinguish.' Just as the Kiddush ceremony welcomes Shabbat by marking its holiness at the start, Havdalah escorts Shabbat out by articulating the boundary between sacred and ordinary time. The ceremony reflects a core Jewish spiritual idea: that the sacred is not less real for being bounded, and that even endings can be ritualized into blessing.
According to Jewish tradition, the soul receives an extra measure of spiritual delight — sometimes called the 'additional soul' (neshamah yeterah) — during Shabbat. When Shabbat ends and this heightened presence departs, the fragrant spices are intended to revive and console the spirit. The blessing over spices ('who creates the various kinds of spices') is therefore unique to the Havdalah ceremony and is not recited on any other occasion.
The blessing in Havdalah praises God as the 'creator of the lights of fire' — using the Hebrew plural form me'orei, 'lights,' which implies multiple flames. A braided candle with multiple wicks fulfills this plural usage, as its intertwined flames create a single, stronger light from many. Jewish tradition also connects this moment to the first fire, which according to midrash Adam kindled at the close of the first Shabbat in the world.
The Ashkenazic version (Nusach Ashkenaz/Sfarad) opens with a collection of biblical verses about salvation and light drawn primarily from Isaiah, Psalms, and the Book of Esther, before moving directly to the blessings. The Sephardic/Mizrachi version (Nusach Edot HaMizrach) includes an additional set of verses — from Isaiah, Micah, and elsewhere — and adds a short petition for success and blessing in the coming week before the wine blessing. Both versions share the same four core blessings over wine, spices, fire, and separation.
The phrase, drawn from the Book of Esther (8:16), means 'For the Jews there was light and joy and gladness and honor.' It is traditionally recited as an expression of hope at the start of the new week — just as the Jewish people were delivered from darkness in the story of Esther, so the worshipper expresses faith that the coming week will bring light and rejoicing. The line 'so may it be for us' that follows in the Ashkenazic rite makes this personal wish explicit.
Havdalah is a distinctly Jewish ritual ceremony, and its blessings — including the passage distinguishing 'between Israel and the nations' — reflect the particular covenantal identity of the Jewish people. Non-Jewish readers are warmly welcome to read, follow along, and be moved by the ceremony's poetry and meaning. However, reciting the blessings as a formal ritual act is traditionally understood to be the practice of Jews. If you are exploring Jewish practice or study, attending a Havdalah ceremony in a Jewish home or synagogue is a beautiful way to experience it fully.