Arukh HaShulchan, Orach Chaim 248:2-9

Hear the Echo, Taste the Spice, Feel the Beat

Hook

Imagine the deep, resonant tones of a Syrian pizmon rising from a synagogue in Brooklyn, carrying the fragrant scent of jasmine and cardamom from ancient Aleppo. Or the intricate, soulful melodies of a Moroccan baqasha filling a home as Shabbat departs, interwoven with the gentle clinking of a silver besamim holder. This is the vibrant pulse of Sephardi and Mizrahi Torah – a tradition not just studied, but lived, sung, and savored.

Context

Our journey today delves into the rich tapestry of Sephardi and Mizrahi heritage, exploring how halakha (Jewish law) is imbued with distinct flavors of minhag (custom) and melody.

Place

Our gaze stretches across a vast and diverse geography: from the sun-drenched shores of the Iberian Peninsula, through the bustling markets of North Africa, the ancient academies of Babylonia (modern-day Iraq), the mountainous landscapes of Yemen, the vibrant communities of Syria and Turkey, and eastward to Persia (Iran) and Central Asia. This expansive "Mizrahi" and "Sephardi" world, though often grouped, encompasses a myriad of distinct cultures, languages, and local traditions, each contributing its unique thread to the global Jewish fabric.

Era

This tradition is not static; it is a dynamic, living stream flowing from the Geonic period (6th-11th centuries CE) in Babylonia, through the Golden Age of Spain (9th-15th centuries), the flourishing centers of the Ottoman Empire, and enduring through the challenges and triumphs of the modern era. It represents a continuous, unbroken chain of scholarship, piety, and cultural expression that has adapted and thrived across millennia, always rooted in an unwavering devotion to Torah.

Community

The term "Sephardi" traditionally refers to Jews whose ancestors lived in Spain and Portugal before the expulsions of 1492 and 1497, and their descendants who settled primarily in the Ottoman Empire, North Africa, and parts of Western Europe. "Mizrahi" (meaning "Eastern") refers to Jews from the Middle East, North Africa, and Central Asia who were not necessarily descendants of the Iberian exiles, such as Iraqi, Syrian, Yemenite, Persian, and Moroccan Jews. While the two groups share much in common – particularly a reverence for the Shulchan Arukh of Rabbi Yosef Caro (himself of Sephardi lineage) and a commitment to piyyut – each community maintains its unique liturgical, musical, and culinary traditions, creating a beautiful mosaic of Jewish life.

Text Snapshot

Our textual anchor for today is taken from the Arukh HaShulchan, Orach Chaim 248:2-9, a comprehensive Ashkenazi halakhic code by Rabbi Yechiel Michel Epstein (19th-20th century Belarus). While an Ashkenazi work, its discussion of fundamental Shabbat and Havdalah laws provides a perfect springboard to explore the nuanced Sephardi and Mizrahi approaches:

On Lechem Mishneh (Two Loaves) for Shabbat:

"ומכל מקום בשבת צריך שיהיו לו שתי ככרות שלימות, ואם אין לו אלא ככר אחד שלם, יחתוך מהאחד חתיכה ויתן עליו כדי שיהיו ב' חתיכות. וזהו הנקרא לחם משנה, שהוא זכר למן..."

"Nonetheless, on Shabbat one needs to have two whole loaves. If one only has one whole loaf, one should cut a piece from another and place it on top so there are two pieces. This is called lechem mishneh, a remembrance of the manna..." (Arukh HaShulchan, Orach Chaim 248:3)

On the Order of Havdalah:

"וסדר הברכות במוצאי שבת, יין, בסמים, נר, הבדלה. וסימן יע"ל נה"ה."

"The order of blessings on Motza'ei Shabbat: wine, spices, candle, Havdalah. And the acronym is YaKNaHaZ." (Arukh HaShulchan, Orach Chaim 248:7)

Minhag/Melody

These passages, while seemingly straightforward, invite us into a world of rich Sephardi and Mizrahi custom and melody that adds layers of spiritual depth to the halakha.

The Sacred Dance of Lechem Mishneh and Kiddush

While the Arukh HaShulchan details the requirement of lechem mishneh (two whole loaves) for Shabbat meals, the Sephardi and Mizrahi traditions elevate this practice with distinct aesthetics and reverence. It's not just about having two loaves; it's about how they are presented, honored, and integrated into the Kiddush ceremony.

In many Sephardi homes, particularly those with Moroccan, Syrian, or Iraqi roots, the lechem mishneh is placed prominently on the table, often covered with an embroidered cloth, a symbol of Shabbat's double portion of manna. What truly distinguishes the practice for many Sephardim is the custom of holding the lechem mishneh during the entire recitation of Kiddush – not just for the HaMotzi blessing. The person making Kiddush lifts the challot, often placing them on a decorated tray, and holds them aloft as the sacred words are chanted. This act visually unites the sanctification of wine with the sanctification of bread, emphasizing the meal's central role in Shabbat observance. After Kiddush and before slicing the bread for HaMotzi, it's customary in some communities to kiss the challah, a gesture of profound respect for the "bread of affliction" transformed into the "bread of delight" on Shabbat.

The melodies for Kiddush itself are a cornerstone of Sephardi and Mizrahi identity. Unlike a single, universal tune, each community carries its own repertoire of niggunim (melodies) for the Friday night Kiddush. A Moroccan Kiddush might be sung with a majestic, almost operatic flourish, reflecting the grandeur of the Maghrebi tradition. A Syrian Kiddush might feature intricate microtonal inflections, drawing from the rich maqam (modal) system of the Middle East, often passed down through generations of cantors and families. Yemenite Kiddush melodies are characterized by their ancient, almost chant-like quality, preserving echoes of much older liturgical forms. These melodies are not mere embellishments; they are integral to the spiritual experience, elevating the words and imbuing the home with a sacred atmosphere that transports participants through time and space. Before Kiddush, the singing of piyyutim like Yedid Nefesh or various pizmonim (liturgical poems) in communal settings further sets the tone, each with its distinctive melody reflecting the local Jewish culture.

The Rhythms and Rituals of Havdalah

The Arukh HaShulchan explicitly states the order of blessings for Havdalah as Yayin, Besamim, Ner, Havdalah (YaKNaHaZ). However, this is a prime example where Sephardi and Mizrahi communities often follow a different, yet equally ancient and valid, tradition.

Many Sephardi communities, following the Shulchan Arukh of Rabbi Yosef Caro and earlier authorities like Maimonides, observe the order of Yayin, Ner, Besamim, Havdalah (YaKNeHaZ). This subtle shift in sequence – placing the blessing over the candle before the blessing over the spices – is deeply rooted in halakhic reasoning, reflecting different interpretations of which benefit (light or scent) is more immediate or primary after the departure of Shabbat.

Beyond the order, the sensory experience of Havdalah is profoundly rich in Sephardi and Mizrahi homes. The besamim (spices) themselves are often more elaborate and varied. While cloves are common everywhere, Sephardi communities frequently utilize fresh myrtle branches, often kept specifically for this purpose, or custom-made silver besamim holders filled with aromatic blends that might include rose petals, cinnamon, or even dried fruit. In Syrian and Moroccan traditions, fragrant rosewater is sometimes passed around, allowing everyone to inhale its soothing scent, an act of "comfort" for the departing Shabbat queen.

The melodies for Havdalah are, again, a breathtaking testament to communal diversity. The Havdalah blessings and the subsequent piyyutim like Hamavdil Bein Kodesh L'chol are sung with distinct and often hauntingly beautiful tunes. A Moroccan Havdalah might be robust and melodious, while an Iraqi Havdalah can be more improvisational and reflective, following the nuances of specific maqamat. Yemenite Havdalah is chanted with a unique, ancient cadence that echoes their long history. These melodies not only mark the transition from sacred to mundane but also carry the collective memory and spiritual yearning of generations.

Another widespread Sephardi custom involves the Havdalah wine. After the blessings, a small amount of wine is poured into a saucer. Participants then dip a finger into the wine and touch it behind their ears, on their eyelids, or even in their pockets, as a symbolic gesture for blessing, good fortune, and success in the week to come. This tangible interaction with the sacred wine transforms the end of Shabbat into an active moment of drawing down blessings for the new week. These myriad customs, from the holding of the challah to the fragrant besamim and the melodic Havdalah, illustrate how Sephardi and Mizrahi traditions infuse every halakhic moment with a unique cultural and spiritual signature.

Contrast

The beauty of halakha lies not in uniformity, but in its rich and diverse interpretations, each with its own venerable lineage. The Arukh HaShulchan, a pillar of Ashkenazi halakha, provides a fascinating point of comparison that allows us to delve into the distinctive nuances of Sephardi and Mizrahi practice without diminishing either.

Havdalah Order: YaKNaHaZ vs. YaKNeHaZ

As noted in our text snapshot, the Arukh HaShulchan (248:7) explicitly states the order of Havdalah blessings as Yayin, Besamim, Ner, Havdalah – captured by the acronym YaKNaHaZ (יין, קדש, נר, הבדלה - Kedusha here referring to Besamim). This order is deeply entrenched in Ashkenazi tradition and follows specific halakhic reasoning, often prioritizing the besamim as a "comfort" for the departing soul saddened by Shabbat's end, and placing it early in the sequence of blessings after the wine.

In contrast, many Sephardi communities, following the authoritative Shulchan Arukh of Rabbi Yosef Caro (Orach Chaim 296:9) and earlier Sephardi poskim like Maimonides, maintain the order of Yayin, Ner, Besamim, Havdalah – YaKNeHaZ (יין, נר, בשמים, הבדלה). The rationale behind YaKNeHaZ often centers on the principle of Tadir V'She'eino Tadir, Tadir Kodem (that which is more frequent takes precedence) or the idea that the light of the candle, being a mitzvah that came into existence specifically on Motza'ei Shabbat (as fire was created at the conclusion of the first Shabbat), represents a more immediate and fundamental benefit. The Ner (candle) is seen as a direct mitzvah that sanctifies the moment of transition, whereas besamim are for pleasure or comfort. Both traditions are built upon solid halakhic foundations and deeply respected, demonstrating the vibrant intellectual and spiritual diversity within Jewish law. Neither is "more correct"; they simply represent different pathways in understanding and enacting the divine will, each reflecting the historical and halakhic currents that shaped their respective communities.

Home Practice

Embracing the rich tapestry of Sephardi and Mizrahi customs can be a profound way to deepen your own connection to Jewish tradition, regardless of your personal background.

The Blessing of the Havdalah Wine

This week, as Shabbat departs, try incorporating a beautiful and widespread Sephardi custom during Havdalah. After reciting the Havdalah blessings and extinguishing the candle, pour a small amount of the Havdalah wine into a saucer or a small dish. Then, dip a finger into the wine and gently touch it to your eyelids, behind your ears, or even in your pockets. This practice is believed to bring blessings for good eyesight, good hearing, and prosperity for the week ahead. It's a tangible, sensory way to extend the sanctity and sweetness of Shabbat into the mundane days, carrying its blessings with you as you step into the new week.

Takeaway

Our journey through the Arukh HaShulchan with a Sephardi and Mizrahi lens reveals that Torah is not a singular, unyielding path, but a magnificent, multi-faceted diamond. Each community, with its unique melodies, customs, and interpretations, reflects a different angle of its dazzling light, adding unparalleled depth and color to our shared heritage. To explore these traditions is to not only connect with ancient wisdom but to taste the spice of generations, hear the echo of history, and feel the living heartbeat of a Torah tradition that continues to thrive across continents and centuries.