Arukh HaShulchan, Orach Chaim 247:9-248:1

Shabbat, a fragrant whisper of eternity, descends upon us, and its departure is a gentle, lingering embrace. In the traditions of Sephardic and Mizrahi Jewry, this weekly rhythm is not merely observed; it is felt – in the rich tapestry of melodies, the evocative scents of spices, and the profound, living connection to a heritage that spans continents and millennia. Come, let us journey through the exquisite landscape of Sephardi/Mizrahi Torah, piyut, and minhag, where every word is a prayer, every practice a poem, and every generation a link in a golden chain.

Hook

Imagine the soft glow of a Moroccan oil lamp, casting dancing shadows on a mosaic-tiled wall. The air is thick with the sweet, intoxicating scent of jasmine and myrtle, freshly picked. A deep, resonant voice, honed by generations of prayer, rises in ancient maqamat, weaving itself around the words of Kiddush, "זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ" – Remember the Sabbath day to keep it holy. This is not just a blessing over wine; it is a sacred invocation, a sonic bridge connecting Abraham to Marrakesh, Baghdad to Brooklyn, a celebration of time itself, made holy. It’s a moment where the divine and the domestic intertwine, a testament to a heritage that has carried the light of Torah through empires and exiles, always finding its sanctuary in the home, its rhythm in the heart, and its voice in the vibrant melodies of our ancestors.

Context

The tapestry of Sephardic and Mizrahi heritage is not a single thread but a dazzling array, interwoven with threads of gold and silver, crimson and azure, each hue representing a unique community, a distinct history, yet all united by an unwavering devotion to Torah and tradition.

Place

Our journey begins not in one land, but across a vast and interconnected geography, a sprawling spiritual empire that once stretched from the Atlantic shores of Morocco to the bustling bazaars of Baghdad, from the ancient synagogues of Greece to the distant communities of India and Uzbekistan. The term "Sephardi" primarily refers to Jews whose ancestors lived in the Iberian Peninsula (Spain and Portugal) until their expulsion in 1492 and 1497, subsequently settling across North Africa, the Ottoman Empire (Turkey, Greece, the Balkans, Syria, Lebanon, Israel), and parts of Western Europe. "Mizrahi" ("Eastern") encompasses the Jewish communities of the Middle East and Central Asia – Iran, Iraq, Yemen, Kurdistan, Bukhara, and further afield – whose presence predates the Spanish Expulsion and whose cultural expressions developed alongside the vibrant civilizations of the Islamic world. The very air of these places – the desert winds, the Mediterranean breezes, the mountain echoes – shaped the intonations of their prayers and the flavors of their Shabbat tables. Each locale, whether a sun-drenched courtyard in Fez or a bustling alley in Aleppo, became a crucible where Jewish life flourished, distinct yet deeply rooted in shared principles.

Era

This heritage spans millennia, from the Babylonian exile that gave birth to the Iraqi Jewish community, through the Golden Age of Spain, where Jewish thought, poetry, and philosophy reached unparalleled heights alongside Muslim and Christian cultures. The expulsion from Spain marked a pivotal moment, scattering communities and fostering new centers of learning and practice in places like Salonica, Safed, and Amsterdam. The Ottoman Empire provided a haven for many, allowing for the flourishing of distinct legal and mystical traditions. In lands like Yemen, communities remained relatively isolated, preserving ancient customs and a unique Hebrew pronunciation. Fast forward to the 20th century, and the vast majority of these vibrant communities were uprooted from their ancestral homes, migrating en masse to Israel and various diasporas, particularly Europe and the Americas. Yet, despite these profound shifts and challenges, the continuity of their traditions—their minhagim, their piyutim, their unique interpretations of Torah—has endured, adapting and enriching Jewish life wherever they have landed. This is a heritage of resilience, of unwavering faith in the face of upheaval, and of the constant renewal of tradition.

Community

To speak of "Sephardi/Mizrahi" is to encompass a breathtaking mosaic of communities, each with its own nuanced customs, liturgical melodies (nusach), and culinary traditions. We are talking about the proud Moroccan Jews, whose piyutim are often infused with Andalusian rhythms and a deep mystical fervor; the learned Syrian Jews (from Aleppo and Damascus), known for their meticulous halakhic observance and the intricate maqamat of their synagogue services; the ancient Iraqi Jews, heirs to the Babylonian academies, whose traditions are marked by a unique blend of intellectual rigor and poetic expression; the distinctive Yemenite Jews, whose pronunciation of Hebrew and Aramaic reflects ancient roots, and whose piyutim are often sung with a haunting, almost primordial beauty. Then there are the Persian (Iranian) Jews, with their rich poetic heritage; the Bukharan Jews from Central Asia, whose melodies echo the Silk Road; the Romaniote Jews of Greece, whose traditions predate the Sephardic arrival; the Georgian Jews, and many more. Each group contributes a specific texture to the broader tapestry. While they share fundamental halakhic principles, their expressions of Judaism are wonderfully diverse. Our exploration today will touch upon these shared roots while acknowledging the vibrant distinctions that make Sephardi and Mizrahi heritage so profoundly rich and compelling.

Text Snapshot

Let us turn our gaze to the words of Rabbi Yechiel Michel Epstein, author of the Arukh HaShulchan, an Ashkenazi work, yet one that lays bare fundamental halakhic principles universally observed, providing a rich backdrop for understanding our Sephardi/Mizrahi practices:

Arukh HaShulchan, Orach Chaim 247:9-10 (excerpt): "The custom is that the shaliach tzibbur (prayer leader) makes kiddush for the entire congregation in the synagogue on Friday night… This is a rabbinic enactment for the sake of the poor and those who are ignorant and do not know how to make kiddush... But one who hears kiddush in the synagogue is obligated to make kiddush again at home over wine for his family."

Arukh HaShulchan, Orach Chaim 248:1 (excerpt): "And havdalah is not made in the synagogue, for the reason havdalah was instituted (for the poor and ignorant) does not apply to havdalah as it does to kiddush."

Minhag/Melody

The Arukh HaShulchan provides a fascinating window into the practicalities of kiddush and havdalah, particularly the distinction between synagogue and home. For Sephardi and Mizrahi communities, this distinction is not merely a legal technicality but a profound reflection of how sanctity is woven into the very fabric of daily life, with the home serving as the ultimate sanctuary.

The Echo of Sanctification: Kiddush and Havdalah in Sephardi/Mizrahi Homes

While the Arukh HaShulchan discusses kiddush in the synagogue for those in need, the heart of Shabbat and its departure, for Sephardi and Mizrahi Jews, beats most vibrantly within the home. The Shabbat table is a sacred altar, and the ba'al habayit (master of the house) or the matriarch, the ba'alat habayit, often leads the family in these profound rituals. The kiddush and havdalah performed at home are infused with a unique warmth, intimacy, and a rich array of minhagim that elevate them beyond mere obligation to a deeply cherished spiritual experience. The synagogue provides the communal prayer, the collective spirit, but the home is where the kedusha (holiness) of Shabbat truly takes root and blossoms for the individual family unit. This emphasis on the home as the primary locus of religious observance for Shabbat and its exit is a hallmark of Sephardi and Mizrahi traditions, where the family unit is seen as a microcosm of the entire community and indeed, of the Jewish people. The halakha of repeating kiddush at home, even after hearing it in shul, underscores this fundamental principle: the personal, familial sanctification is paramount.

Melodies of Memory and Hope

Music is the lifeblood of Sephardi and Mizrahi prayer. It is not an embellishment but an integral part of the spiritual experience, carrying generations of emotion, history, and mystical intention.

Kiddush: Melodies ushering in the Queen

The arrival of Shabbat is celebrated with an explosion of sound and feeling. While the text of kiddush itself is largely universal, the melodies that preface and accompany it are extraordinarily diverse and evocative.

• Lekha Dodi: Before kiddush, the Friday night service culminates in Lekha Dodi, a piyut whose Sephardi and Mizrahi melodies are legendary. The Moroccan tradition, for instance, boasts numerous captivating tunes, often with a lilting, almost dance-like quality, reflecting the joy of welcoming Shabbat. Syrian Jews, particularly those from Aleppo and Damascus, employ intricate maqamat (modal systems) for Lekha Dodi, shifting through different modes to express the changing emotions of the text, from longing to joyous anticipation. The Iraqi, Turkish, and Greek (Romaniote and Sephardic) communities also have their distinct nusach, often characterized by soaring vocals and complex melodic lines that draw listeners into a profound spiritual state. Yemenite Jews sing Lekha Dodi with ancient, haunting melodies, reflecting their unique liturgical heritage. These melodies are not just beautiful; they are a form of collective memory, connecting the congregant to ancestors who sang the same tunes in distant lands.
• Mizmor Shir L'Yom HaShabbat and Adon Olam: Often sung with great passion and energy, sometimes in a call-and-response format, these piyutim further set the celebratory tone for Shabbat. The melodies for Adon Olam are particularly varied and robust across Sephardi/Mizrahi communities, often shifting from solemnity to joyous acclamation, embodying the full spectrum of emotions inherent in welcoming the divine presence.

Havdalah: Lament and Expectation

The departure of Shabbat is marked by a blend of sadness at its going and hope for the week to come, beautifully expressed through distinct melodies.

• Havdalah Blessings: The blessings themselves are often chanted with a more somber, reflective tone than kiddush, yet still imbued with deep spiritual meaning. Moroccan and Algerian traditions, for example, often use a nusach that hints at the maqamat of bakkashot (supplicatory songs), creating a contemplative atmosphere.
• Eliyahu HaNavi: This piyut, sung with profound longing and expectation, is a quintessential Sephardi/Mizrahi havdalah tradition. It speaks of the prophet Elijah, who heralds the coming of Mashiach, symbolizing the hope and redemption that follows the weekly departure of Shabbat. The melodies for Eliyahu HaNavi are often incredibly moving, sung with heartfelt emotion, sometimes reaching a crescendo of passionate yearning. It's a powerful moment of communal prayer for salvation.
• Hamavdil Bein Kodesh L'Chol: This central piyut of havdalah is also sung with a variety of evocative melodies, emphasizing the sacred distinction between holy and mundane time. In some communities, particularly those with strong Sufi influences, the melody might have a meditative, almost trance-like quality, while others might be more upbeat, reflecting the readiness to re-engage with the week's tasks.

Piyutim for Melaveh Malkah: Extending the Glow

Perhaps one of the most distinctive Sephardi/Mizrahi practices is the Melaveh Malkah (Escorting the Queen) meal, held after havdalah. This is not merely a late dinner; it is a conscious effort to extend the spiritual glow of Shabbat, to hold onto its sanctity for as long as possible. This meal is traditionally accompanied by a wealth of piyutim and zemirot that are uniquely Sephardi/Mizrahi.

• Yedid Nefesh: While often sung on Friday night, Yedid Nefesh (Beloved of My Soul) is frequently included in Melaveh Malkah gatherings, its yearning melody and text expressing the soul's longing for God.
• Ki Eshmera Shabbat: This piyut, attributed to Abraham ibn Ezra, is a beloved staple, affirming the covenant and the reward for observing Shabbat. It's sung with a variety of vibrant melodies across communities, often with rhythmic accompaniment, making it a joyous and communal experience.
• Bameh Madlikin: In many Sephardi communities, the piyut Bameh Madlikin is sung on Friday night and sometimes again at Melaveh Malkah, particularly in Moroccan tradition. These piyutim are not just songs; they are a form of Torah study and ethical instruction set to music, deepening the spiritual experience of the meal.
• Stories and Divrei Torah: Beyond the piyutim, Melaveh Malkah is a time for sharing stories of righteous individuals, divrei Torah (words of Torah), and personal reflections, creating a rich atmosphere of learning and spiritual connection that gently eases the transition out of Shabbat.

Rites of Passage: Distinct Practices

Beyond the melodies, the physical acts and objects surrounding kiddush and havdalah are imbued with unique Sephardi/Mizrahi character.

Kiddush: Sanctifying the Moment

• The Kiddush Cup: Often a beautiful, ornate cup, passed down through generations. The vessel itself is a work of art, reflecting the value placed on the ritual. The wine is poured with kavannah, often until it overflows slightly, symbolizing abundant blessing (shefa) for the coming week.
• Covering the Challah: Before kiddush, the challah (or bread) is covered. While universal, the specific cloths used are often embroidered, sometimes with verses or family names, further enhancing the aesthetic and spiritual beauty of the table.
• The Ba'al HaBayit's Role: The head of the household, often the father, performs kiddush, but sometimes, particularly if he is absent or if a guest is a great scholar, another honored person may lead. The expectation is that all present listen with intent, fulfilling their obligation through the leader's recitation. The Arukh HaShulchan's concern for those who cannot perform kiddush is met by the family leader's comprehensive performance.

Havdalah: A Gentle Farewell

• The Havdalah Candle: Unlike the simple candles often used in Ashkenazi practice, Sephardi havdalah candles are frequently elaborate, braided, and multi-wicked, symbolizing the unity of the Jewish people and the many facets of creation. The light is often admired on the fingernails, a practice that some attribute to seeing the reflection of the new week's prosperity.
• The Besamim (Spices): This is a particularly rich area of Sephardi/Mizrahi difference. While Ashkenazim typically use cloves, Sephardim and Mizrahim often employ a wider variety of fragrant spices. Moroccan Jews, for example, cherish fresh myrtle (hadas) for its beauty and symbolism. Syrian Jews might use rosewater-infused cotton or a mix of aromatic spices. Yemenite Jews sometimes use fragrant leaves or flowers. The besamim container itself is often an exquisite silver filigree box, a family heirloom, passed around for everyone to inhale deeply, reviving the soul which is saddened by Shabbat's departure. The blessing Borei Minei Besamim is savored, a moment of pure sensory delight and spiritual contemplation.
• Overflowing Wine and Dipping Fingers: The practice of pouring the havdalah wine until it overflows is even more pronounced than at kiddush, again symbolizing abundant blessing for the week. A unique Sephardi practice is to dip fingers into the overflowing wine and touch them to the eyes (for clear sight), pockets (for prosperity), or behind the ears (for good hearing/understanding), as a personal blessing for the week ahead.
• Melaveh Malkah: As discussed, this post-Havdalah meal is a vibrant tradition, particularly in Moroccan, Syrian, and Iraqi communities. It's a festive gathering with special foods, songs, and stories, consciously extending the sacred atmosphere of Shabbat well into Saturday night, preventing an abrupt return to the mundane.

Geographic Nuances

The beauty of Sephardi/Mizrahi heritage lies in its localized expressions. For instance, Yemenite Jews have a unique havdalah practice where, instead of wine, they often use a cup of strong coffee or a special bread soaked in water, reflecting the scarcity of wine in their historical homeland. Moroccan havdalah often includes a specific piyut called "Ya Ribon Olam," sung with a distinctive, soulful melody. Each community, while sharing the core halakha, has layered upon it centuries of its own cultural and spiritual flavor, making the experience deeply textured and personal. These minhagim are not mere folklore; they are living testaments to the ingenuity and devotion of communities who, through centuries of challenge, ensured that the light of Torah continued to shine brightly in their homes.

Contrast

While the Arukh HaShulchan provides a foundational text on kiddush and havdalah, the ways in which these rituals are interpreted and embellished diverge significantly between Sephardi/Mizrahi and Ashkenazi traditions. These differences are not about right or wrong, but rather the beautiful, organic evolution of minhag within diverse cultural and historical contexts.

The Synagogue's Role: Kiddush and Havdalah

The Arukh HaShulchan's distinction between kiddush and havdalah in the synagogue is a crucial starting point for understanding a key difference.

Ashkenazi Practice

In many Ashkenazi synagogues, it is common to make havdalah in the synagogue on Saturday night, often immediately after the Ma'ariv (evening) service. This practice exists for several reasons: to fulfill the obligation for individuals who may not be able to perform havdalah at home (e.g., travelers, those without wine or spices), or simply as a minhag to collectively mark the end of Shabbat. While it is understood that one should still perform havdalah at home for their family, the synagogue havdalah serves an important communal function. The Ashkenazi poskim (halakhic authorities) have often emphasized communal responsibility, and this communal havdalah reflects that value.

Sephardi/Mizrahi Practice

In contrast, Sephardi and Mizrahi communities generally adhere more strictly to the principle articulated by the Arukh HaShulchan (and other poskim like the Shulchan Arukh, which forms the basis for much Sephardic halakha): havdalah is not made in the synagogue. The reasoning, as the Arukh HaShulchan states, is that the conditions for instituting kiddush in shul (for the poor or ignorant who might otherwise miss the obligation) do not apply to havdalah. Havdalah is a personal, familial ritual, primarily performed in the home, often as part of the Melaveh Malkah meal. For Sephardim and Mizrahim, the home is the primary locus for this transition, a sacred space where the family unit collectively participates in bidding farewell to Shabbat. This creates a distinct emphasis on the private, intimate nature of havdalah, reinforcing the idea that the holiness of Shabbat is truly internalized and celebrated within the family sphere. While some kiddush might be made in shul, it is generally understood to be for a specific segment of the congregation (e.g., those traveling or without means), with the expectation that everyone else fulfills the obligation at home with their family.

Piyutim and Liturgical Embellishments

The melodic and poetic landscapes surrounding kiddush and havdalah also present rich points of contrast.

Ashkenazi Piyutim and Liturgy

Ashkenazi zemirot and piyutim for Shabbat are distinct in their textual selection, melodic structures, and rhythmic patterns. For example, Kah Ribon Olam (often sung in Aramaic) and Menuchah V'Simcha are popular Shabbat table songs. The melodies for Lekha Dodi in Ashkenazi synagogues are typically different from their Sephardi counterparts, often following more Western harmonic structures. The kiddush itself often begins with the recitation of Vayechulu (Genesis 2:1-3) before the borei pri hagafen blessing. The Ashkenazi havdalah often includes additional verses or piyutim related to Elijah, but the emphasis and choice of specific piyutim (and their melodies) can differ significantly from the extensive Eliyahu HaNavi and Melaveh Malkah traditions of Sephardim.

Sephardi/Mizrahi Piyutim and Liturgy

Sephardi and Mizrahi piyutim are often more numerous, extensive, and deeply integrated into the prayer services and home rituals. They are characterized by the use of the maqam system, which gives them a unique, often improvisational and highly expressive quality. Poets like Rabbi Israel Najara and Rabbi David Ben Hassin are central to Sephardi piyut traditions. The kiddush may be prefaced by additional pesukim (verses) beyond Vayechulu, such as Va'yvarech David or others that speak of the sanctity of Shabbat. The Melaveh Malkah traditions, as mentioned, are a particularly strong and distinct feature, with an entire repertoire of piyutim like Ki Eshmera Shabbat and Yedid Nefesh dedicated to prolonging the spiritual afterglow of Shabbat. The selection of besamim (spices) for havdalah is also often more varied and symbolic in Sephardic communities, with specific preferences for myrtle, jasmine, or other local aromatics, as opposed to the more common use of cloves in Ashkenazi practice. These differences reflect the distinct cultural influences that shaped each tradition—European for Ashkenazim, and the Middle Eastern/Mediterranean world for Sephardim and Mizrahim.

Philosophical Underpinnings

Beyond the practicalities, there are subtle philosophical distinctions that influence these practices.

Ashkenazi Perspective

Ashkenazi halakha often emphasizes din (strict law) and the decisions of specific poskim (halakhic arbiters) to ensure uniformity and adherence to precise legal rulings. While kabbalah certainly influenced some Ashkenazi thought (e.g., Chassidism), the public expression of ritual might be more streamlined, focusing on the core halakhic requirement. The communal aspect of synagogue life is highly valued, and practices that ensure broad participation or fulfill obligations for the less knowledgeable (like synagogue havdalah) align with this ethos.

Sephardi/Mizrahi Perspective

Sephardi/Mizrahi traditions, particularly those from North Africa and the Middle East, are often deeply infused with kabbalistic and mystical interpretations. This frequently leads to more elaborate rituals, deeper kavannot (intentions), and symbolic actions that enhance the spiritual experience. For example, the practice of pouring wine until it overflows during kiddush and havdalah is not just aesthetic; it's a deeply meaningful act rooted in kabbalistic ideas of shefa (divine abundance) and blessing. The emphasis is not just on fulfilling the letter of the law but on imbuing every action with profound spiritual significance, transforming mundane acts into conduits for divine light. This mystical bent often leads to a greater emphasis on the aesthetic beauty of ritual objects and the sensory experience of prayer (e.g., the elaborate besamim boxes, the diverse maqamat). The home, as a space where these deeper intentions can be cultivated intimately, naturally becomes the central stage for such rich ritual life.

These contrasts are not about declaring one tradition superior to another. Rather, they highlight the incredible richness and adaptability of Jewish law and custom, demonstrating how a shared core of halakha can manifest in wonderfully diverse and meaningful ways across the global Jewish family. Each tradition offers its own unique path to connecting with the divine, enriching the collective spiritual heritage of Israel.

Home Practice

Having explored the depths of Sephardi/Mizrahi tradition, particularly the emphasis on the home as a sanctuary, let's bring a piece of this beautiful heritage into our own lives. The practice of havdalah, with its blend of sensory engagement and spiritual reflection, offers a perfect opportunity.

The Scent of Sanctity: Engaging the Senses in Havdalah

For your next havdalah, I invite you to focus on the besamim (spices) with a Sephardi/Mizrahi sensibility. This practice is about slowing down, engaging your senses, and consciously transitioning from the holiness of Shabbat to the week ahead.

1. Choose Your Spices: Instead of pre-packaged besamim, take a moment to select a beautiful, fragrant spice. You might choose fresh myrtle (if available), a cinnamon stick, star anise, whole cloves, dried rose petals, or even a sprig of fresh rosemary. The key is to choose something visually appealing and deeply aromatic. Place it in a small, special dish or a beautiful box you have.
2. Set the Scene: As Shabbat gently departs, dim the lights and light your havdalah candle. Gather your family or friends around. Before you begin the havdalah blessings, take a moment to acknowledge the beauty of the candle's flame and the quiet transition.
3. The Blessing and the Breath: When it comes time for the besamim blessing, "בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי בְשָׂמִים" (Baruch Atah Adonai Eloheinu Melech Ha'olam, Borei Minei Besamim – Blessed are You, Lord our God, King of the Universe, Who creates types of spices), hold your chosen spice close. After reciting the blessing, inhale deeply, slowly, and mindfully. Let the fragrance fill you.
4. Reflect and Connect: As you savor the scent, take a moment to reflect. This deep breath is not just about enjoying an aroma; it's about reviving the soul, which feels diminished by Shabbat's departure. It's about drawing in the promise of the new week, refreshing your spirit, and carrying a piece of Shabbat's calm into the mundane. Imagine the generations of Sephardi and Mizrahi Jews who have performed this same act, connecting you to a vast, fragrant heritage.
5. Listen to a Piyut: After havdalah, as you begin your Melaveh Malkah, consider finding and listening to a Sephardi piyut for Melaveh Malkah online. Search for "Ki Eshmera Shabbat" or "Yedid Nefesh" with a Moroccan, Syrian, or Iraqi nusach. Let the melodies further extend the sanctity and beauty of Shabbat into your Saturday night, just as our ancestors did for centuries.

By engaging all your senses—sight, smell, and sound—you transform a ritual into an immersive experience, deepening your connection to the rich and textured heritage of Sephardi and Mizrahi Jewry.

Takeaway

Our journey through the Arukh HaShulchan's insights on kiddush and havdalah, viewed through the vibrant lens of Sephardi and Mizrahi tradition, reveals a profound truth: Jewish life is a symphony of halakha, piyut, and minhag, each element enriching the other. From the intricate maqamat of Lekha Dodi to the evocative scent of myrtle during havdalah, from the sacred intimacy of the home Shabbat table to the extended joy of Melaveh Malkah, Sephardi and Mizrahi heritage offers a deeply textured and emotionally resonant path to Jewish observance.

This tradition teaches us that holiness is not confined to the synagogue; it thrives most powerfully in the heart of the home, within the embrace of family, and through the intentional engagement of all our senses. It reminds us that our practices are not static but living, breathing expressions of a faith that has adapted and flourished across diverse cultures and challenging epochs.

May we continue to draw inspiration from this rich legacy, allowing its melodies to resonate in our souls, its customs to guide our hands, and its profound spiritual wisdom to illuminate our path forward. Let us celebrate the enduring resilience, the aesthetic beauty, and the deep spiritual wellsprings of Sephardi and Mizrahi Jewry, ensuring that its light continues to shine brightly for generations to come.