Arukh HaShulchan, Orach Chaim 254:9-15

Welcome, beloved friends, to a journey into the radiant heart of Sephardi and Mizrahi tradition! Prepare to be enveloped by the warmth and wisdom that has illuminated Jewish homes for centuries.

Hook

Imagine the soft glow of multiple olive oil lamps, or the flickering dance of numerous candles, casting long shadows on a wall adorned with a Moroccan hamsa or an Iraqi ketubah. The air is thick with the scent of simmering tagine, fresh challah, and perhaps a whisper of rosewater. This is not just light; it is the visible embodiment of shalom bayit, peace in the home, the very essence of Shabbat arriving, ushered in by the hands of a mother, a grandmother, a sister, connecting generations and continents through a sacred, ancient flame.

Context

Place: A Global Tapestry of Jewish Life

Our journey through Sephardi and Mizrahi heritage spans a vast and vibrant geographical landscape, a testament to the resilience and adaptability of the Jewish people. From the sun-drenched shores of the Iberian Peninsula, where Sepharad once flourished, our communities dispersed, carried by winds of history, across North Africa—Morocco, Algeria, Tunisia, Libya, Egypt—where they intertwined with indigenous Jewish populations and Arabic culture. Further east, the echoes of ancient Babylon resonated in the communities of Iraq, while Persia nurtured the rich traditions of Iranian Jewry. Yemen, isolated yet fiercely devoted, maintained customs often considered the most ancient. Along the Silk Road, Bukhara thrived, and further still, communities like the Bene Israel and Cochin Jews in India added their unique hues to this magnificent mosaic. Each locale, each culture, imprinted its distinct flavor onto Jewish life, influencing language, cuisine, music, dress, and, crucially, the nuances of minhag—custom. Yet, through it all, a shared commitment to Torah, to communal life, and to the sanctity of Shabbat remained the unwavering thread, binding these disparate lights into one brilliant constellation.

Era: From Geonic Sages to Modern Resurgence

The roots of Sephardi and Mizrahi Torah run deep, drawing sustenance from the Babylonian Academies of the Geonim, whose legal and spiritual pronouncements shaped Jewish law for centuries. This foundation blossomed into a Golden Age in Medieval Spain, where Jewish intellectualism, poetry, philosophy, and halakha reached unparalleled heights. Figures like Rabbi Isaac Alfasi (the Rif), Maimonides (the Rambam), and Nachmanides (the Ramban) emerged as foundational authorities whose works became cornerstones of Sephardi legal thought, influencing practice far beyond their immediate locales. The expulsion from Spain in 1492, a catastrophic rupture, paradoxically led to a magnificent dispersion, spreading Sephardi culture, learning, and minhagim throughout the Ottoman Empire, North Africa, and beyond. This era of dispersion saw the flourishing of new centers of Torah, from Safed in the Land of Israel to Salonica, Aleppo, Baghdad, and Fez, each contributing to the rich interpretive tradition. Even amidst persecution and migration, the dedication to preserving and transmitting the masorah—the chain of tradition—remained paramount, ensuring that the ancient wisdom continued to inform and inspire. Today, in a modern resurgence, these traditions are celebrated and revitalized, connecting us directly to this profound and enduring legacy.

Community: The Strength of Shared Identity and Distinctive Practice

The term "Sephardi/Mizrahi" encompasses a kaleidoscope of communities, each with its own proud identity, unique liturgical melodies, specific culinary traditions, and subtle variations in halakhic practice. While there are overarching principles and a shared approach to psak halakha (legal ruling), primarily following the Shulchan Arukh of Rabbi Yosef Karo—a Sephardi luminary—the beauty lies in the local expressions. A Moroccan Jew from Fez will have distinct melodies and customs from a Syrian Jew from Aleppo, who in turn will differ from a Yemenite Jew from Sana'a or an Iraqi Jew from Baghdad. Yet, beneath these beautiful specificities lies a powerful sense of shared heritage. The emphasis on family, on communal prayer, on the study of Torah with a passionate, often melodic cadence, and a deep reverence for rabbinic authority are common threads. Hospitality (hachnasat orchim) is not merely a virtue but a way of life, often deeply embedded in the rhythm of Shabbat and holiday preparations. These communities have fostered a holistic approach to Jewish living, where halakha, piyut (liturgical poetry), and daily life are interwoven into a rich, textured fabric, ensuring that Jewish identity is not just observed but truly lived and embodied.

Text Snapshot

The Arukh HaShulchan, though an Ashkenazi work, eloquently captures universal principles of Shabbat candle lighting, principles deeply resonant within Sephardi and Mizrahi communities. Consider these lines from Orach Chaim 254:9-15:

• "האור הוא שלום בית" – "The light is peace in the home." (254:14)
• "וכל אחד חייב להדליק נר שבת בחדרו" – "And everyone is obligated to light a Shabbat candle in their room." (254:11)
• "מצוות נר שבת חביבה היא מאוד, שהיא שלום בית" – "The mitzvah of Shabbat candles is very beloved, for it is peace in the home." (254:15)
• "אפילו אין לו מה לאכול, ילוה או ימכור כסותו ויקח שמן להדליק נר שבת" – "Even if one has nothing to eat, they should borrow or sell their clothes to acquire oil to light Shabbat candles." (254:15)

Minhag/Melody

The Radiance of Shabbat Candles: A Sephardi/Mizrahi Perspective

The Arukh HaShulchan's profound emphasis on shalom bayit—peace in the home—and the absolute importance of the Shabbat light resonates deeply within Sephardi and Mizrahi traditions. For these communities, the Shabbat candles are far more than a mere ritual; they are the physical manifestation of the shekhina (Divine Presence) descending upon the home, a beacon of warmth, blessing, and spiritual abundance (shefa) that ushers in the holy day. This profound reverence has shaped a rich tapestry of customs surrounding their lighting.

The Multiplicity of Lights: A Symbol of Abundance and Family

Perhaps one of the most striking and beautiful distinctions in many Sephardi and Mizrahi homes is the custom of lighting more than two Shabbat candles. While the Arukh HaShulchan, like many halakhic texts, primarily discusses the obligation of light for shalom bayit without specifying a number, Sephardi communities have historically embraced a hiddur mitzvah—beautification of the commandment—through the profusion of light.

• Moroccan Tradition: In many Moroccan Jewish homes, it is customary to light five, seven, or even more candles. The number seven is particularly significant, symbolizing the seven days of creation, the seven sefirot (Divine emanations) of construction, or even for parnassah (livelihood). There is a deep-seated belief that additional candles bring additional blessing and light to the home, ensuring prosperity and well-being for the family. The candlesticks themselves are often ornate, passed down through generations, embodying the continuity of tradition.
• Syrian and Iraqi Customs: Among Syrian Jews, particularly from Aleppo (often referred to as Halabi), it is common for the woman of the house to light one candle for each member of her immediate family—her husband, herself, and each child—plus an additional candle for the general peace and blessing of the home. This personalized approach ensures that each soul within the household is symbolically illuminated and blessed. Similarly, in many Iraqi Jewish homes, the custom is to light a candle for each member of the family, signifying their individual connection to the mitzvah and the collective sanctity of the household. These are often oil lamps, reflecting an ancient tradition.
• Yemenite Practice: Yemenite Jews, known for preserving some of the most ancient Jewish customs, often use traditional oil lamps (menorot) rather than wax candles. While two lamps are the minimum, it is common to light more, sometimes one for each family member. The Yemenite tradition places a strong emphasis on the purity of olive oil, connecting the Shabbat lights directly to the lamps in the Holy Temple. The act of preparing the wicks and filling the oil is a meticulous and sacred ritual in itself.
• Bukharan and Persian Traditions: In these communities, too, the emphasis is often on multiple candles, sometimes arranged in elaborate candelabras. The practice is imbued with a sense of generosity and an aspiration for abundant blessings, reflecting the rich cultural aesthetics of their lands of origin.

This multiplicity of lights is not merely decorative; it is a profound spiritual statement. It expresses a desire for overflowing blessings, a physical representation of the spiritual light desired for each member of the family, and a powerful invocation of shefa—Divine abundance—into the home. It underscores the belief that the more one invests in a mitzvah, the greater the spiritual reward and the deeper the connection to the Divine.

The Order of Blessing and the Power of Personal Prayer

While the Arukh HaShulchan is an Ashkenazi text, its discussion of the mitzvah of lighting lays the groundwork for understanding the kavanah (intention) that Sephardi and Mizrahi communities bring to this moment. A significant point of nuance, though not universally consistent across all Sephardi/Mizrahi communities, is the order of the blessing. Many Sephardi communities (such as those from Morocco, Syria, and Iraq) follow the opinion that the blessing should be recited before the action of lighting, as is generally the case with most mitzvot. They light the candles, then recite the berakha (blessing), often gazing at the flames with deep reverence. However, some Sephardi communities, notably many Yemenite Jews, recite the blessing first and then light, or have other unique customs. This internal diversity within Sephardi/Mizrahi practice highlights the nuanced richness and regional variations that are a hallmark of our tradition.

Crucially, regardless of the exact timing of the blessing, the moment after lighting is almost universally a time of profound personal connection and heartfelt prayer. The flames, once lit, become a conduit for supplication. The woman of the house, often with her hands covering her eyes (a practice shared with many Ashkenazi communities, though its halakhic reasoning differs), will offer techinot—personal, often unscripted, prayers—for her family. These prayers might be for:

• Children: For their health, success in Torah study, finding suitable partners, and living righteous lives.
• Husband: For his well-being, success in his endeavors, and spiritual growth.
• Livelihood (Parnassah): For sustenance, blessing in business, and financial stability.
• Health: For the healing of the sick and the preservation of health for all family members.
• Peace: For peace in the home, in the community, and in Israel.

Sometimes, specific piyyutim or verses are recited. The Ribbono Shel Olam prayer, a general supplication for blessings, is often said. Verses from Eshet Chayil (Proverbs 31) might be whispered, honoring the woman's role. The Ana B'Koach prayer, a kabbalistic poem, is also a popular choice for its mystical power. These moments are deeply personal, often silent except for the crackle of the flames, creating an intimate communion between the individual and the Divine. They are moments of hitbodedut—self-seclusion for prayer—right in the heart of the home, as Shabbat descends.

Melody and Atmosphere: The Overture to Shabbat

While there isn't typically a specific melody sung during the act of lighting the candles, the light itself sets the stage for the distinctive melodies of Kabbalat Shabbat that follow. The glowing candles, the scent of the special Shabbat meal wafting from the kitchen, and the hushed reverence create an atmosphere ripe for spiritual elevation.

• Lekha Dodi in Maqam: For many Sephardi and Mizrahi communities, the piyut "Lekha Dodi" is sung with intricate and soulful melodies often based on the maqam system (a melodic mode system from Arabic music). A Syrian Jew might sing "Lekha Dodi" in Maqam Nahawand or Sikah, each evoking different emotional qualities. A Moroccan Jew might use a distinct, often plaintive and deeply spiritual, melody. These melodies are not just songs; they are prayers set to music, carrying generations of emotion and devotion, preparing the soul for the holiness of Shabbat.
• Shalom Aleichem Melodies: The welcoming of the angels with "Shalom Aleichem" also boasts a rich array of melodies, specific to different communities. Some are slow and contemplative, others more uplifting and joyful, but all share the common purpose of inviting divine peace into the home.
• Blessings and Zemirot: After the candles, and often after returning from synagogue, the table is set, and the family gathers for Kiddush and zemirot (Shabbat table songs). The light of the candles continues to illuminate these joyous gatherings, where ancient melodies are sung, stories are told, and Torah is discussed, all within the sacred space defined by the Shabbat light.

Oil vs. Wax: A Matter of Tradition and Symbolism

The Arukh HaShulchan discusses the importance of oil for the candles, and for many Sephardi and Mizrahi communities, particularly those with a continuous presence in the Middle East, olive oil lamps remain the preferred or traditional method of lighting. This choice is deeply symbolic, connecting to the olive oil used in the Menorah in the Beit Hamikdash (Holy Temple) and in Hanukkah lamps. The pure olive oil is seen as a symbol of clarity, purity, and the enduring light of Torah. While wax candles are also widely used today, the reverence for oil lamps persists, particularly for special occasions or by those who wish to maintain the most ancient customs.

The mitzvah of Shabbat candles, as understood and practiced in Sephardi and Mizrahi homes, is a profound and multi-faceted experience. It is a moment of deep personal prayer, a celebration of family, a connection to ancient traditions, and a physical embodiment of the peace and light that Shabbat brings. It is a vibrant, living tradition, constantly renewed with each flickering flame.

Contrast

Nuances in Practice: The Number of Candles

One of the most visually distinct differences in the observance of Shabbat candle lighting between many Sephardi/Mizrahi communities and many Ashkenazi communities lies in the number of candles lit. This difference, while seemingly minor, reflects divergent approaches to halakha, hiddur mitzvah, and the symbolic interpretation of the mitzvah itself, all without implying any superiority of one practice over the other. Both traditions are deeply rooted and equally valid expressions of devotion.

The Sephardi/Mizrahi Approach: Abundance and Individual Connection

As explored earlier, many Sephardi and Mizrahi communities commonly light more than two candles. This practice is not arbitrary; it stems from several profound principles:

• Shalom Bayit and Sufficient Illumination: The Arukh HaShulchan, in 254:12, discusses lighting "in the place where one eats" and the purpose of the light for shalom bayit. The Rambam (Maimonides), a foundational Sephardi authority, in his Mishneh Torah (Hilkhot Shabbat 5:1), states that "lighting a lamp in the house on Shabbat is not a discretionary mitzvah... rather it is an obligation, to bring peace to the home." For many Sephardi poskim and communities, "peace to the home" in this context implies sufficient illumination for the household, not just a minimal amount. Lighting more candles ensures a brighter, more expansive light, truly banishing darkness and enhancing the Shabbat atmosphere throughout the living space. This goes beyond the bare minimum of "light" to embrace hiddur mitzvah (beautifying the commandment).
• Symbolism of Abundance (Shefa): The proliferation of lights is seen as an invocation of shefa—Divine abundance and blessing. Just as one wishes for an abundance of health, happiness, and livelihood, so too one expresses this desire through an abundance of light. This resonates with the idea that performing a mitzvah with generosity and enthusiasm draws down greater blessings.
• Individual and Family Connection: The custom of lighting a candle for each family member (husband, wife, and each child), as seen in many Syrian and Iraqi homes, or lighting a specific number like five or seven (Moroccan tradition), connects each individual soul to the mitzvah. It acknowledges that while the woman of the house lights, the mitzvah impacts and blesses every person in the home, fulfilling the spirit of the Arukh HaShulchan's statement that "everyone is obligated to light a Shabbat candle in their room" (254:11), even if practically fulfilled through the household's main lighting.
• Historical Continuity: This practice often reflects ancient customs rooted in lands where oil lamps were the primary source of light. Having multiple lamps provided necessary illumination and became ingrained as the way to honor Shabbat.

The Ashkenazi Approach: Commemoration and Minimum Obligation

In contrast, the prevalent custom in many Ashkenazi communities is to light two Shabbat candles. This practice is also rich with symbolic meaning and halakhic reasoning:

• Shamor and Zachor: The two candles are most commonly understood to symbolize the two different formulations of the Fourth Commandment regarding Shabbat in the Torah: "Remember the Shabbat day to keep it holy" (Zachor, Exodus 20:8) and "Observe the Shabbat day to keep it holy" (Shamor, Deuteronomy 5:12). This duality highlights the positive commandment to remember Shabbat and the negative commandment to refrain from forbidden labor.
• Husband and Wife: Another interpretation suggests the two candles represent the husband and wife, symbolizing the joint responsibility of the couple in establishing a Jewish home and honoring Shabbat.
• Minimum Obligation: While hiddur mitzvah is certainly valued, the two candles are seen as fulfilling the basic requirement for light and for commemorating the essence of Shabbat in a concise yet profound manner. Some Ashkenazi communities might add candles for daughters, but the foundational number is often two.

Reconciling the Practices

Both the Sephardi/Mizrahi custom of lighting multiple candles and the common Ashkenazi custom of lighting two candles are deeply meaningful and entirely valid. They are different expressions of the same underlying mitzvah to honor Shabbat with light and to bring peace to the home. The Arukh HaShulchan, in its broad discussion, focuses on the necessity and importance of the light, allowing for various communal expressions of how that light is best manifested. The Sephardi/Mizrahi tradition, with its emphasis on abundance and individual connection, offers a vibrant, visually rich experience that truly saturates the home with the spiritual glow of Shabbat, while the Ashkenazi tradition offers a powerful, succinct symbolism. Each practice enriches the tapestry of Jewish observance, reminding us of the diverse pathways to holiness.

Home Practice

Bringing Sephardi Light Into Your Home

Inspired by the profound kavanah (intention) and personal devotion woven into the Sephardi and Mizrahi Shabbat candle lighting tradition, here is a small, accessible practice anyone can adopt to deepen their own experience:

After you have lit your Shabbat candles and recited the blessing, take a quiet, unhurried moment before you move on to other preparations. Rather than rushing away from the sacred flames, gently close your eyes (or gaze softly at the dancing light) and allow yourself a few minutes of personal, heartfelt prayer. This is your moment for techinah—a personal supplication.

You don't need to know specific texts or melodies. Simply speak from your heart. You might offer gratitude for the week that has passed, or express hopes for the week to come. You could pray for the health and well-being of your loved ones, your community, and the entire Jewish people. You might ask for guidance, for peace in your home, or for the strength to fulfill your aspirations. You could pray for comfort for those who are suffering, or for clarity in difficult decisions.

This practice, common in many Sephardi and Mizrahi homes, transforms the moment of candle lighting from a mere ritual into a profound spiritual anchor. It cultivates kavanah, allowing you to infuse the mitzvah with your deepest desires and intentions. It creates a sacred pause, a quiet space amidst the bustling transition into Shabbat, where you can truly connect with the Divine Presence that the candles symbolize. This is about fostering a personal relationship with the mitzvah, making it uniquely yours, and drawing down the shefa—the abundance of blessing—that these holy lights represent into your life and home.

Takeaway

As we conclude our journey through the radiant world of Sephardi and Mizrahi Shabbat candle lighting, we are left with an enduring image: a home bathed in a multitude of lights, each flame a silent prayer, a whisper of ancient tradition, a beacon of hope. The Arukh HaShulchan's timeless wisdom regarding shalom bayit finds its most vibrant expression in these communities, where the mitzvah of light transcends mere obligation to become an art form of devotion, a symphony of spiritual intention.

We have seen how diverse communities—from the Atlas Mountains to the rivers of Babylon, from the sands of Yemen to the shores of the Mediterranean—have lovingly shaped and preserved their unique customs, whether through the generous number of candles, the specific order of blessings, or the heartfelt techinot offered in the quiet glow. This rich tapestry reminds us that Jewish practice is not monolithic; it is a living, breathing heritage, constantly reinterpreted and re-embraced by each generation, each family, each individual.

The light of Shabbat candles, in all its Sephardi and Mizrahi manifestations, is a testament to resilience, to the power of tradition, and to the unwavering commitment to bringing holiness into our homes. It teaches us that true shalom bayit is not just an absence of conflict, but an active cultivation of presence, peace, and Divine connection. May these lights continue to illuminate our paths, inspire our hearts, and bind us ever more closely to the beautiful, textured, and proud legacy of our ancestors.