Arukh HaShulchan, Orach Chaim 255:3-257:4

A Tapestry of Light and Song: Welcoming Shabbat with Sephardi & Mizrahi Soul

Hook

Imagine the soft glow of a single oil lamp, or perhaps a cluster of candles, casting dancing shadows on ancient stone walls as the sun dips below the horizon in Fez, Aleppo, or Salonika. The air, thick with the scent of spices and a quiet anticipation, soon fills with the rich, resonant voices of a community, rising and falling in melodies passed down through generations, each note a thread woven into the very fabric of time. This is the entrance of Shabbat in Sephardi and Mizrahi lands – a sacred threshold crossed with deep reverence, vibrant sensuality, and an unwavering commitment to tradition. It is not merely a cessation of labor, but a profound embrace of the Divine Presence, a weekly reenactment of paradise found, imbued with the unique flavors of a global Jewish civilization. The piyut, the minhag, the very cadence of prayer, all conspire to transform a moment in time into an eternal echo of spiritual yearning and communal joy.

From the sun-drenched shores of the Mediterranean to the bustling marketplaces of the Middle East, and across the rugged terrain of North Africa, the arrival of Shabbat is heralded with a symphony of senses: the aroma of freshly baked challah or pan de Shabbat, the shimmer of special garments, the warmth of family, and above all, the captivating melodies that lift the soul. This is a tradition that speaks not just to the mind, but to the heart and spirit, calling each individual to participate in a collective journey into holiness. The preparations, though practical, are infused with spiritual significance, transforming mundane tasks into acts of devotion. The polished silver, the meticulously cleaned home, the carefully chosen foods – each element contributes to an atmosphere of honor for the "Queen Shabbat," or as she is sometimes called, Kallah Shabbat, the Bride Shabbat.

The unique character of Sephardi and Mizrahi Shabbat observance lies in its ability to synthesize the universal principles of Jewish law with the diverse cultural expressions of the lands in which these communities flourished. It is a testament to resilience, adaptability, and an enduring spiritual identity. The melodies, often influenced by the surrounding cultures yet distinctly Jewish, carry the weight of centuries of exile and redemption, joy and sorrow, hope and faith. They are not merely tunes but narratives, encapsulating the stories, wisdom, and emotions of our ancestors. When a Moroccan Jew sings "Lekha Dodi" with its characteristic maqam and extended vocalizations, they are not only welcoming Shabbat but are also connecting to a lineage stretching back to the Golden Age of Spain, through the trials of the Megorashim, and across the vast expanse of the Sahara. Similarly, the precise customs surrounding candle lighting or Havdalah are not arbitrary but are rooted in a deep understanding of halakha and an innate desire to beautify the mitzvah. This rich tapestry, woven from countless threads of history, geography, and spirituality, invites us to explore the profound beauty and wisdom embedded within every aspect of Sephardi and Mizrahi Shabbat observance.

Context

Place

The vast, interconnected world of Sephardic and Mizrahi Jewry spans continents and oceans. We speak of communities whose roots stretch from the Iberian Peninsula (Sepharad) – Spain and Portugal – through the Maghreb (Morocco, Algeria, Tunisia, Libya), across the Middle East (Syria, Iraq, Yemen, Persia/Iran, Bukhara), and into the heart of the former Ottoman Empire (Turkey, Greece, the Balkans, the Land of Israel). These distinct locales each contributed unique flavors to the shared Jewish heritage, creating a magnificent mosaic of traditions. From the ancient Jewish communities of Egypt and Babylonia to the vibrant centers of Ladino culture in Thessaloniki and Izmir, each place shaped the melodies, pronunciations, and specific customs, while maintaining a foundational unity in halakha.

Era

Our journey spans from the Golden Age of Spain, where Jewish life, scholarship, and poetry flourished, through the traumatic expulsions of 1492 and 1497, which scattered Sephardi Jews across North Africa, the Ottoman Empire, and eventually the Americas. This diaspora led to the establishment of new, vibrant centers of Jewish life, where traditions were preserved, adapted, and enriched. We trace this continuity through the rise of great poskim and mystics like Rav Yosef Karo and the Arizal in Safed, through the thriving communities of Baghdad and Aleppo, and up to the modern era, including the mass immigrations to Israel and subsequent revitalization of these ancient traditions globally. It is a narrative of enduring faith through profound historical shifts.

Community

"Sephardi and Mizrahi" is not a monolithic label; it describes a rich constellation of communities, each with its own specific minhagim (customs), piyutim (liturgical poems), and even pronunciations. While unified by a general adherence to the halakhic rulings of Rav Yosef Karo's Shulchan Arukh (in contrast to the Ashkenazi reliance on the Rema's glosses), and often by shared linguistic heritage (Ladino, Judeo-Arabic, Judeo-Persian, etc.), the differences between a Moroccan Jew, a Syrian Jew, and a Yemenite Jew are profound and beautiful. These communities cultivated distinct culinary traditions, sartorial styles, and, critically, unique musical traditions and liturgical practices that reflect their particular histories and environments, all while maintaining a deep connection to the broader Jewish people and its Torah.

Text Snapshot

While our focus today is on the vibrant Sephardi and Mizrahi traditions, it is illuminating to observe how universal halakhic principles are articulated in foundational texts. Rabbi Yechiel Michel Epstein, an eminent Ashkenazi posek from Lithuania, in his Arukh HaShulchan, Orach Chaim 255:3-257:4, meticulously details the laws surrounding Shabbat entry and exit. For instance, concerning the obligation of tosefet Shabbat (adding to Shabbat time), he writes:

"The commandment of tosefet Shabbat is a positive commandment from the Rabbis, and one must add from the weekday to the holiness of Shabbat. And this addition is not specific to an hour or two, but even a small moment is considered an addition. And it is proper for everyone to light candles while it is still daytime, and to accept Shabbat with their mouths, even though the time of the mitzvah is only at night."

This passage underscores the rabbinic imperative to consciously initiate Shabbat, not merely wait for its astronomical arrival. It highlights the proactive engagement with the sacred, a principle that resonates deeply across all Jewish traditions, albeit expressed through diverse forms and melodies.

Minhag/Melody

The Soulful Symphony of Havdalah: A Sephardi & Mizrahi Journey

The Arukh HaShulchan, in sections like 257:1-4, meticulously outlines the halakhot of Havdalah – the blessing recited at the conclusion of Shabbat to differentiate between the holy and the profane. While Rabbi Epstein's text provides the legal framework, it is in the rich, diverse tapestry of Sephardi and Mizrahi communities that these halakhot are imbued with profound spiritual meaning, expressed through unique minhagim (customs), piyutim (liturgical poems), and captivating melodies. Havdalah is not just a legalistic pronouncement; it is a multi-sensory, deeply emotional farewell to the "Queen Shabbat," filled with hope and blessings for the week ahead.

Melodies of Farewell and Hope

The Havdalah ceremony in Sephardi and Mizrahi traditions is often a vibrant, extended affair, rich with communal singing. The standard blessings over wine, spices, fire, and Havdalah itself are universally recited, but the surrounding piyutim and their musical interpretations are incredibly diverse and deeply regional.

Moroccan and North African Traditions: The Melismatic Embrace

In Moroccan and other North African communities, Havdalah is a grand, often boisterous occasion. Following the formal blessings, the family and guests frequently launch into a series of beloved piyutim. One prominent example is "El Eliyahu" (God of Elijah), a piyut that invokes the prophet Elijah's role in announcing the Messiah, connecting the weekly departure of Shabbat with the ultimate redemption. The melodies for "El Eliyahu" are typically passionate and highly melismatic, with extended vocalizations that allow the singer to express deep yearning and joy. These tunes often draw from the maqamat (modal systems) prevalent in North African and Andalusian classical music, creating a hauntingly beautiful and emotionally charged atmosphere. The singing is often communal, with call-and-response elements, drawing everyone into the spiritual farewell. Another cherished piyut is "B'motzei Menucha" (At the End of Rest), which beautifully describes the transition from Shabbat's tranquility to the week's endeavors, asking for divine blessing and success. The melodies here can be more contemplative, reflecting the bittersweet nature of Shabbat's departure.

Syrian and Middle Eastern Traditions: Maqam and Mysticism

Syrian Jewish communities, particularly those from Aleppo and Damascus, have a highly developed system of applying maqamat to piyutim and prayers. The Havdalah blessings themselves might be chanted in a maqam appropriate for the mood of the transition – perhaps a reflective Maqam Nahawand or a hopeful Maqam Hijaz. Following the blessings, piyutim like "Hamavdil Bein Kodesh Lechol" (He Who Differentiates Between Holy and Profane) are sung with an array of melodic variations unique to each community. These piyutim often weave together themes of divine protection, success in the coming week, and the yearning for the rebuilding of the Temple. The musical renditions are precise, elegant, and often passed down through families of hazzanim (cantors) and paytanim (piyut composers/singers). The maqam system is not just about aesthetics; it is believed to embody different spiritual states and evoke particular emotions, thereby enhancing the devotional experience of Havdalah.

Yemenite Traditions: Ancient Echoes

Yemenite Jews, with their ancient and distinct heritage, have a unique approach to Havdalah. Their pronunciation of Hebrew is often considered closer to ancient Hebrew, and their melodies, preserved through centuries of isolation, are strikingly different from other communities. While they too recite the standard blessings, the tunes are often monophonic, rhythmic, and deeply rooted in a pre-Islamic Arabic musical tradition. The piyutim surrounding Havdalah may include ancient texts specific to their Diwan (collection of liturgical poems). The focus is often on the direct, unadorned expression of the blessings and the piyutim, carrying a profound sense of continuity with generations past. The community's emphasis on communal learning and singing means that these melodies are widely known and cherished, forming a core part of their spiritual identity.

The Sensory Embrace: Besamim, Wine, and Light

Beyond the melodies, Sephardi and Mizrahi Havdalah often engages the senses in distinct ways, transforming a ritual into an immersive experience.

Besamim (Spices): A Fragrant Farewell

The blessing over besamim is universal, but the choice and presentation of spices vary wonderfully. While Ashkenazi communities typically use myrtle or cloves, many Sephardi and Mizrahi communities use an array of fragrant substances:

• Moroccan: Often a mix of cloves, cinnamon sticks, myrtle, and sometimes even a fragrant fruit like an etrog from Sukkot, dried and preserved. The besamim are passed around, and each person takes a deep, prolonged sniff, often with a specific intention or silent prayer for a blessed week.
• Syrian: Specific spice boxes, often ornate, containing various aromatic woods, resins, and spices. The aroma is considered a spiritual balm, easing the soul's sadness at Shabbat's departure and providing solace.
• Yemenite: While some Yemenite traditions use specific aromatic leaves or herbs, others historically placed less emphasis on the besamim blessing, reflecting ancient practices where it might have been less central. However, in contemporary Yemenite communities, besamim are now commonly used.

The act of smelling the besamim is understood as a way to "revive" the soul after the departure of the neshama yeteira (additional soul) that accompanied us on Shabbat. The rich variety of scents is seen as a hiddur mitzvah (beautification of the commandment), engaging the sense of smell in a powerful spiritual way.

Wine Overflowing: A Symbol of Abundance

In many Sephardi and Mizrahi traditions, it is customary to pour the Havdalah wine until it overflows from the cup onto a plate below. This act is not merely symbolic; it is a powerful visual prayer for abundance, blessing, and prosperity in the coming week. The overflowing wine represents the overflowing blessings that God bestows upon His people, a wish that our cups should always be full and our lives overflowing with goodness. Sometimes, after the ceremony, the overflowed wine is dabbed onto the eyelids or behind the ears, a folk custom believed to bring good luck or protection, connecting the physical act to spiritual well-being.

The Light of the Havdalah Candle: Reflection and Remembrance

The blessing over fire is recited while gazing at the light of the Havdalah candle. In many Sephardi traditions, a single, simple candle is used, or sometimes two wicks are twisted together, rather than the elaborate braided candle common in Ashkenazi practice. The focus is on the light itself and its reflection. It is customary to look at the reflection of the light on the fingernails and palms of the hands. Various interpretations exist: some say it reminds us of the light of the Garden of Eden, others that it symbolizes the first mitzvah given to Adam and Eve – to create fire at the departure of the first Shabbat. For Sephardi communities, this act often carries an additional layer of meaning, reflecting on the human capacity for creativity and ingenuity, which is now permitted again after the Shabbat rest.

Community and Continuity: Melaveh Malka

The Havdalah ceremony often seamlessly transitions into a Melaveh Malka (escorting the Queen), a festive meal or gathering that extends the spiritual afterglow of Shabbat. This practice is particularly cherished in Sephardi and Mizrahi communities. It is a time for sharing stories, reciting more piyutim, singing zemirot (songs), and learning Torah. The Melaveh Malka is not just a social event; it is considered a segulah (propitious act) for livelihood and blessing, and a way to honor King David, whose soul is believed to be particularly active on Saturday night. This communal extension of Shabbat further emphasizes the holistic, integrated nature of Jewish life, where every transition is marked with sacred intent and communal celebration, ensuring that the holiness of Shabbat gently permeates the week ahead.

Through these rich melodies and deeply ingrained customs, Sephardi and Mizrahi communities transform the halakhic framework of Havdalah into a vibrant, multi-sensory experience that reinforces faith, community, and an enduring connection to Jewish heritage. It is a powerful reminder that while the law may be universal, its expression is gloriously diverse, a testament to the textured beauty of Am Yisrael.

Contrast

The Spark of Distinction: Havdalah Candles and Besamim

While halakha provides the universal skeleton for Jewish practice, minhag imbues it with flesh, blood, and unique character. A compelling illustration of this beautiful diversity lies in the Havdalah ceremony itself, particularly in the traditions surrounding the Havdalah candle and the besamim (spices), offering a respectful contrast between Sephardi/Mizrahi and Ashkenazi practices. The Arukh HaShulchan, as an Ashkenazi work, naturally reflects prevalent Ashkenazi customs, making this comparison particularly pertinent.

The Havdalah Candle: Simplicity vs. Intricacy

The Arukh HaShulchan (Orach Chaim 257:2) discusses the requirement for a light that "increases peace," referring to the Havdalah candle. The core halakha is that the light must be significant enough to distinguish between different objects. Both Sephardi/Mizrahi and Ashkenazi traditions fulfill this, but their expressions diverge.

Sephardi/Mizrahi Practice: In many Sephardi and Mizrahi homes, the Havdalah candle is often a single, simple candle, or sometimes two ordinary candles with their wicks twisted together, or even a small oil lamp. The emphasis is on the light itself and its function of illumination. There isn't a widespread custom for a specially braided candle. For instance, in Syrian or Moroccan homes, a single taper candle might be used, reflecting a more direct interpretation of the halakha for a "light of fire" (ner shel esh). The focus remains on the blessing over the light and the reflection on the fingernails, rather than on the aesthetic of the candle itself. This simplicity often resonates with a historical practicality, as well as an emphasis on the spiritual essence over elaborate ritual objects. The light symbolizes the creation of fire by Adam and Eve at the departure of the first Shabbat, and the renewal of the capacity for melakha (creative work).

Ashkenazi Practice: The quintessential Ashkenazi Havdalah candle is the iconic braided, multi-wick candle (ner havdalah). This distinctive candle is almost universally used, symbolizing the multiple forms of light and the interwoven nature of the Jewish people. The multiple wicks create a larger, more intense flame, which fulfills the halakhic requirement of a light that "increases peace" with particular hiddur mitzvah (beautification of the commandment). The braiding itself can be seen as symbolic of the intertwining of Shabbat and the weekday, or the unity of the Jewish people. This unique braided candle has become a strong visual identifier for Ashkenazi Havdalah, deeply embedded in their cultural and spiritual memory. The Arukh HaShulchan's description, while not explicitly mandating a braided candle, would certainly encompass and validate this widespread Ashkenazi custom.

The Besamim (Spices): Aromatic Diversity and Depth

The Arukh HaShulchan (Orach Chaim 257:2) also discusses the besamim, affirming the rabbinic origin of this blessing to revive the soul after the departure of the neshama yeteira. Again, the core halakha is shared, but the specific practices vary.

Sephardi/Mizrahi Practice: The diversity in besamim is a hallmark of Sephardi and Mizrahi traditions. While myrtle is used, a much wider array of spices is common. Moroccans might use a mixture of cloves, cinnamon sticks, and even fragrant dried fruits. Syrian Jews often utilize elaborate spice boxes containing frankincense, myrrh, or specific aromatic woods. Yemenite traditions, in some historical contexts, had a less prominent besamim custom, though it is more common today. Crucially, the manner of using the besamim is often more elaborate: the spices are passed around to each person, who takes a deep, prolonged inhalation, often with a silent prayer or specific kavannah (intention). The scent is not merely observed; it is deeply absorbed, believed to bring healing, prosperity, and spiritual upliftment. The overflowed wine is sometimes used to touch the eyelids or pockets after smelling the spices, enhancing the sensory and superstitious elements.

Ashkenazi Practice: In Ashkenazi homes, the besamim are typically myrtle leaves or cloves, often presented in a decorative spice box. The besamim are held and smelled by the person making Havdalah, and sometimes passed around to others. While the intention is the same – to comfort the soul – the sensory engagement might be less overtly elaborate than in some Sephardi traditions. The focus is strongly on the blessing itself and the spiritual comfort it provides. The spice box, like the braided candle, has become a recognizable ritual object in Ashkenazi homes, often beautiful and passed down through generations.

Underlying Philosophies

These differences are not about right or wrong, but rather reflect distinct cultural aesthetics and emphases within the shared framework of halakha. Sephardi and Mizrahi traditions often foreground a more direct, multi-sensory, and communal engagement with mitzvot, perhaps influenced by the vibrant cultures in which they thrived. There is a strong emphasis on hiddur mitzvah through aesthetic and experiential richness. Ashkenazi traditions, while also valuing hiddur, might have developed a different ritual aesthetic, sometimes emphasizing distinct, recognizable ritual objects that become symbols of their unique heritage.

Both approaches are profoundly beautiful and deeply rooted, each enriching the magnificent tapestry of Jewish practice. They demonstrate how halakha, while constant, allows for a vibrant spectrum of expression, enabling every Jew to connect to the divine in a way that resonates with their heritage and soul. The Arukh HaShulchan, in laying out the fundamental laws, serves as a testament to the shared foundation upon which these diverse and celebrated minhagim are built.

Home Practice

Elevating Your Havdalah with Sephardi Besamim

Inspired by the rich, multi-sensory approach to Havdalah in Sephardi and Mizrahi traditions, a wonderful practice anyone can adopt is to expand and personalize your besamim (spices) experience. This small change can profoundly deepen your connection to the ceremony and introduce new layers of aroma and intention into your weekly farewell to Shabbat.

How to Adopt This Practice:

1. Gather a Variety of Spices: Move beyond a single type of spice. Consider a blend of aromatic elements commonly found in Sephardi and Mizrahi homes. Excellent choices include:

   • Cloves: Their warm, pungent aroma is classic.
   • Cinnamon Sticks: Visually appealing and wonderfully fragrant.
   • Star Anise: A beautiful, licorice-scented spice.
   • Dried Orange Peel or Lemon Peel: Adds a bright, citrusy note.
   • Cardamom Pods: A sweet, exotic aroma often used in Middle Eastern cooking.
   • Rosemary or Thyme: Fresh or dried, these herbs offer earthy, calming scents.
   • Myrtle Leaves: The traditional Ashkenazi choice, which can still be part of your blend.

2. Create a Personal Besamim Blend: You can either keep them separate in small bowls or combine them in a decorative sachet or spice box. The act of choosing and arranging the spices itself becomes a hiddur mitzvah.

3. Engage All Senses with Intention: During the besamim blessing, don't just take a quick sniff. Take a deep, deliberate inhalation, allowing the diverse aromas to fill your senses. As you do so, focus your kavannah (intention). You might think about:

   • Healing and Renewal: The spices are meant to revive the soul after the departure of the neshama yeteira.
   • Abundance and Blessing: Pray for a week filled with goodness, health, and prosperity.
   • Connection to Heritage: Imagine the generations of Jews across Sephardi and Mizrahi lands who have smelled similar aromas at Havdalah, connecting you to a global Jewish family.
   • Gratitude: Thank G-d for the beauty of creation and the gift of Shabbat.

4. Share the Fragrance: If you are celebrating Havdalah with family or friends, pass the besamim around, encouraging everyone to take a deep breath and share in the sensory experience. This fosters a deeper communal connection to the moment.

By consciously incorporating a variety of spices and engaging with them more deeply, you transform a beautiful minhag into an even richer, more personalized, and historically resonant experience, bridging your practice with the vibrant traditions of Sephardi and Mizrahi Jewry.

Takeaway

Our journey through the halakhot of Shabbat entry and exit, viewed through the lens of Sephardi and Mizrahi traditions, reveals a profound truth: halakha is the enduring bedrock of Jewish life, but minhag and piyut are the living, breathing expressions that make it vibrant, personal, and endlessly rich. While the Arukh HaShulchan provides a meticulous framework, it is in the unique melodies, the diverse sensory engagements, and the specific communal customs of Sephardi and Mizrahi communities that these laws truly come alive, reflecting centuries of history, resilience, and spiritual creativity.

From the passionate piyutim of Morocco to the intricate maqamat of Syria, from the ancient echoes of Yemenite Havdalah to the overflowing wine and varied besamim across the Sephardic world, we witness an extraordinary tapestry of devotion. These traditions are not mere quaint customs; they are spiritual technologies, meticulously crafted over generations to elevate the soul, connect us to the Divine, and bind us to our ancestors. They remind us that Jewish identity is not monolithic but a magnificent mosaic, where every regional flavor adds depth and beauty to the whole.

Let us continue to explore, learn from, and cherish this vast heritage. May our hearts be open to the diverse melodies and practices that have sustained Jewish life throughout the ages, ensuring that the light of Torah continues to shine in all its magnificent hues, bringing blessings and holiness into our lives and into the world.