Arukh HaShulchan, Orach Chaim 259:12-260:5

Hook

Imagine the soft glow of olive oil lamps, fragrant with the evening's spices, illuminating generations gathered for Shabbat – a silent symphony of sanctity, echoing from Aleppo to Amsterdam, Baghdad to Bukhara. This is the enduring light of Sephardi and Mizrahi tradition, a beacon of warmth, wisdom, and reverence for centuries.

Context

Place

The Sephardi and Mizrahi heritage spans a vast and vibrant tapestry of lands, a testament to resilience and adaptation across diverse geographies. From the Iberian Peninsula, where the golden age of Sephardic Jewry flourished for centuries before the traumatic expulsion, our traditions journeyed to the shores of North Africa, the bustling souks of the Middle East, the sun-drenched lands of the Levant, the ancient cities of Persia and Babylonia (modern-day Iraq), the mountainous regions of Yemen, and the Silk Road communities of Central Asia. Each locale imprinted its unique cultural nuances onto the overarching Jewish framework, creating distinct yet interconnected communities: the Ladino-speaking Sephardim of the Ottoman Empire, the Judeo-Arabic speakers of Syria, Egypt, and Iraq, the Dari-speaking Jews of Iran, the Haketia speakers of Morocco, and many more. This geographical spread fostered a rich mosaic of customs, melodies, and culinary delights, all bound by a shared commitment to Torah and mitzvot, a deep reverence for our sages, and an unwavering connection to Eretz Yisrael.

Era

Our story is one of profound continuity and remarkable perseverance, stretching back to antiquity and seamlessly weaving through the millennia. The roots of Mizrahi Jewry are intertwined with the very genesis of the Jewish people, with communities established in Babylon following the First Temple's destruction and thriving there for over two millennia, producing the Babylonian Talmud itself. Sephardic Jewry, while coalescing later, reached unparalleled intellectual and spiritual heights in medieval Spain, a period often referred to as a "Golden Age" of poetry, philosophy, and halakha. The expulsion from Spain in 1492 marked a pivotal moment, scattering these communities across the Mediterranean and beyond, where they established new centers of learning and culture in places like Salonica, Safed, Amsterdam, and Livorno. Throughout the Ottoman Empire, Sephardic leadership and scholarship became highly influential. In the 20th century, the vast majority of Sephardi and Mizrahi communities, facing rising nationalism and persecution, made aliyah to Israel, bringing with them their rich heritage to enrich the nascent state. This unbroken chain of tradition, forged in ancient academies and refined through periods of both splendor and challenge, demonstrates an unyielding commitment to transmitting the sacred flame from one generation to the next.

Community

The term "Sephardi/Mizrahi" encompasses a beautiful array of distinct communities, each with its own specific minhagim (customs), linguistic heritage, and liturgical nuances, yet united by overarching theological and halakhic principles. At the heart of this unity lies the towering authority of the Rishonim (early commentators) such as the Rif (Rabbi Isaac Alfasi), the Rambam (Maimonides), and the Rosh (Rabbi Asher ben Jehiel), whose works form the bedrock of Sephardic halakha. Crucially, the Shulchan Aruch by Rabbi Yosef Karo, a towering Sephardic posek (halakhic decisor) from Safed, became the definitive code of Jewish law for virtually all Jewish communities, and especially for Sephardim. While Ashkenazi communities adopted it with the glosses of the Rema (Rabbi Moses Isserles), Sephardim largely followed Rabbi Karo's original rulings. This shared halakhic framework, alongside a common spiritual sensibility often infused with Kabbalistic thought from Safed, a rich tradition of piyutim (liturgical poems) expressed in diverse maqamat (musical modes), and a profound emphasis on community, family, and hospitality, defines the essence of Sephardi and Mizrahi Judaism. Our communities celebrate a vibrant, living tradition, where ancient wisdom and modern life converge in a symphony of faith and cultural expression.

Text Snapshot

The mitzvah of lighting Shabbat candles, primarily entrusted to the woman of the house, is not merely for illumination. As the Arukh HaShulchan elaborates, it's a cornerstone of shalom bayit – peace in the home – ensuring a serene atmosphere for Shabbat. Even a blind woman is obligated, for the essence lies in the oneg Shabbat (delight of Shabbat) it brings, and the honor it bestows upon the holy day. When no woman is present, the man assumes this sacred duty, affirming that the light of Shabbat must never be extinguished. This sacred glow transforms the ordinary into the holy, preparing the soul and the space for the Queen of Shabbat.

Minhag/Melody

The Enduring Light: Oil Lamps and the Sephardi/Mizrahi Soul

The mitzvah of lighting Shabbat candles, as discussed in the Arukh HaShulchan, forms a universal pillar of Jewish observance, yet within the Sephardi and Mizrahi traditions, it is expressed with a unique texture, a deep resonance that speaks to centuries of history, spiritual devotion, and cultural distinctiveness. One of the most striking and beautiful aspects of this tradition is the widespread and enduring use of olive oil lamps for Shabbat lighting, a practice deeply rooted in our ancient past and imbued with profound symbolism.

While many Ashkenazi communities predominantly adopted wax candles, Sephardi and Mizrahi homes, particularly those hailing from Yemen, Iraq, Syria, Morocco, and other parts of the Middle East and North Africa, often maintained the custom of lighting small glass or metal cups filled with pure olive oil, topped with meticulously prepared cotton wicks. This practice is not merely a matter of historical preference; it carries layers of meaning. Olive oil, of course, recalls the eternal flame of the Menorah in the Beit HaMikdash (Holy Temple) and the miracle of Hanukkah, symbolizing purity, enduring light, and the spiritual sustenance of the Jewish people. The gentle flicker of an oil lamp, rather than the brighter, more robust glow of a wax candle, creates a soft, almost ethereal ambiance, fostering an atmosphere of tranquility and contemplation perfectly suited for welcoming the Shabbat Queen. The preparation of these lamps is itself a sacred ritual, often performed with kavannah (intention) and reverence, turning a mundane act into a spiritual prelude to Shabbat. The careful placement of the wicks, the pouring of the oil, the lighting of each flame—these are acts of devotion, passed down through generations.

The Sacred Numbers: Quantity and Kabbalah

The Arukh HaShulchan mentions the custom of lighting more than two candles, such as one for each child. This custom finds particular resonance and elaboration within Sephardi and Mizrahi communities, often influenced by Kabbalistic teachings. While two candles represent Shamor (remember) and Zakhor (observe), the two aspects of Shabbat mentioned in the Ten Commandments, many Sephardic women traditionally light seven candles, symbolizing the seven days of creation, the seven Sefirot (divine emanations) below Keter, or even the seven blessings of the Shabbat Amidah. Other communities might light one candle for each family member, or a number corresponding to the numerical value of a significant word or prayer. For instance, in some Moroccan homes, it was customary to light seven candles on the first Shabbat after a wedding, transitioning to two thereafter, symbolizing a new beginning and the establishment of a new household. The choice of number is not arbitrary; it is infused with intention and spiritual significance, drawing down shefa (divine abundance) and blessings into the home. Each additional light is seen as an increment of holiness, a deeper embrace of the Shabbat's sanctity, and a personal prayer for the well-being of the family.

Piyutim: The Melodic Heartbeat of Shabbat

Beyond the visual and symbolic aspects of the lights themselves, the welcoming of Shabbat in Sephardi and Mizrahi homes is inextricably linked to the rich tradition of piyutim (liturgical poems). While not a "melody for candle lighting" per se, the atmosphere created by the candles is often immediately followed and filled by the sweet strains of these ancient and beloved songs. The most universally known piyut associated with Friday evening, "Lekha Dodi," was penned by the great Safed Kabbalist Rabbi Shlomo Alkabetz in the 16th century, a Sephardic sage whose spiritual insights deeply influenced subsequent Jewish practice. Its invitation to "Come, my beloved, to meet the Bride; let us welcome the presence of Shabbat" perfectly encapsulates the spirit of the day, sung with fervor in every synagogue and home.

However, the piyut tradition extends far beyond "Lekha Dodi." In Syrian, Moroccan, Iraqi, and other Mizrahi communities, the entire Friday night service (and indeed, much of Shabbat) is a tapestry of piyutim, each sung in a specific maqam (modal system) chosen to evoke the spiritual mood of Shabbat. For example, in many communities, piyutim like "Yedid Nefesh" (by Rabbi Elazar Azikri, another Safed Kabbalist), "Tzur Mishelo," "Eli Tzion," or local compositions are sung with soulful devotion after the candle lighting and before Kiddush. The melodies are often passed down orally, generation to generation, forming an integral part of family and communal identity. The characteristic vibrato, the intricate ornamentation, and the emotional depth of these maqam-based tunes transform the home into a sanctuary of sound, preparing the heart for prayer and the soul for spiritual elevation. Children learn these piyutim from a young age, absorbing the melodies and the sacred words, ensuring the continuity of this vibrant heritage. The lights may be silent, but they set the stage for a symphony of sacred song, a testament to the Sephardi/Mizrahi embrace of beauty and spirituality in welcoming the holy day.

Family and Community: Blessings and Sharing the Light

The act of lighting Shabbat candles in Sephardi/Mizrahi homes is also deeply communal and family-centric. After lighting, it is a widespread custom for the woman of the house to offer silent prayers for her children, her husband, her community, and for peace in the world. Children are often brought close to the candles, and the mother might gently pass her hands over their heads, offering a personal blessing, drawing the sanctity of the Shabbat light into their beings. In many Iraqi and Syrian communities, women would also distribute small pieces of candy or nuts to the children after lighting, further associating the mitzvah with sweetness and joy.

Furthermore, the Arukh HaShulchan touches upon the concept of lighting for guests. In Sephardi communities, the emphasis on hachnasat orchim (hospitality) is paramount. If guests are staying in a separate room, they might light their own candles with a bracha. However, if they are partaking in the main meal with the host, they are considered to be included in the host's lighting, fulfilling the mitzvah through the host's shalom bayit. This reinforces the idea that the light of Shabbat is a shared blessing, radiating throughout the home and embracing all who dwell within it, fostering a sense of unity and collective holiness. The glow of the lamps, the scent of the oil, the warmth of the family, and the strains of piyutim combine to create an unforgettable and deeply spiritual experience, marking the transition from the mundane week to the sacred embrace of Shabbat.

Contrast

The Order of the Blessing: A Halakhic Dance

One of the most well-known and halakhically significant distinctions between Sephardi/Mizrahi and Ashkenazi minhagim regarding Shabbat candle lighting lies in the precise order of actions: specifically, when the bracha (blessing) is recited in relation to the lighting of the candles. While the Arukh HaShulchan discusses the halakhic framework for the mitzvah itself – its obligation, purpose, and who performs it – it does not explicitly detail the order of the bracha relative to the action. This particular nuance emerged from later rabbinic discussions and customs.

The Ashkenazi Custom: Lighting Then Blessing

The predominant Ashkenazi custom, codified by the Rema (Rabbi Moses Isserles) in his glosses on the Shulchan Aruch, is for the woman to first light the Shabbat candles, then cover her eyes (or turn away), recite the blessing, and only then uncover her eyes and look at the lights.

The reasoning behind this practice is rooted in a fundamental halakhic principle: one cannot perform a melakha (prohibited labor) once Shabbat has begun. For women, the act of lighting the Shabbat candles is traditionally understood to be the point at which they accept Shabbat upon themselves. If they were to recite the blessing before lighting, the blessing would effectively usher in Shabbat, and lighting the candles after the blessing would constitute performing a melakha on Shabbat, which is forbidden. To circumvent this, the Rema explains that by lighting first, then covering her eyes and reciting the blessing, the woman is able to fulfill the mitzvah of the blessing (which should ideally be recited before the action) by effectively "delaying" her formal acceptance of Shabbat until after the blessing. The act of covering the eyes symbolizes this delay, allowing her to make the bracha over an act that has already been performed but whose spiritual completion (the acceptance of Shabbat) is yet to follow in her mind. This intricate approach ensures that both the bracha is recited in proximity to the mitzvah and that no melacha is performed after Shabbat has been accepted.

The Sephardi/Mizrahi Custom: Blessing Then Lighting

In contrast, the overwhelming majority of Sephardi and Mizrahi communities follow the more straightforward halakhic principle that a bracha should always precede the mitzvah it sanctifies. Thus, Sephardi/Mizrahi women typically recite the bracha for Shabbat candles first, and then proceed to light the candles. They do not cover their eyes.

The halakhic understanding here is different. For Sephardim, the act of lighting the candles, while a sacred mitzvah that inaugurates the Shabbat atmosphere, does not automatically constitute the acceptance of Shabbat itself. Rather, Shabbat begins either at a fixed time (such as shkiah, sunset, or a community-accepted earlier time like plag hamincha plus a fixed interval) or through an explicit, conscious verbal declaration of acceptance, distinct from the act of lighting. Therefore, a woman can light the candles after reciting the bracha without violating Shabbat, as Shabbat has not yet formally begun for her or the household. The bracha serves to sanctify the act of lighting, which is a preparation for Shabbat, but the acceptance of Shabbat is a separate spiritual and temporal event. This approach aligns with the general rule of mitzvat tzricha bracha le'atid lavo – a blessing is made over a mitzvah that is about to be performed.

Respectful Coexistence

It is crucial to emphasize that both customs are equally valid and deeply rooted in legitimate halakhic reasoning and centuries of tradition. Neither is superior to the other; they represent different pathways to fulfilling the same sacred mitzvah. The Arukh HaShulchan, while primarily reflecting Ashkenazi psak, builds upon the foundational work of the Shulchan Aruch by Rabbi Yosef Karo, whose Sephardic perspective often aligns with the custom of blessing before the mitzvah. The divergence highlights the beautiful diversity within Halakha, where different poskim (halakhic decisors) and communities interpreted the same core principles in ways that best resonated with their understanding and received traditions. This respectful difference is a testament to the richness and depth of Jewish law, allowing various communities to connect to the Divine in ways that are authentic to their heritage, all while celebrating the profound sanctity of Shabbat.

Home Practice

Cultivating Kavannah: A Moment of Intention and Personal Prayer

Drawing inspiration from the deep spiritual emphasis within Sephardi and Mizrahi traditions, particularly the profound kavannah (intention) that accompanies sacred acts, a beautiful and accessible home practice anyone can adopt is to integrate a moment of personal prayer and reflection into the Shabbat candle lighting ritual. This practice doesn't require altering your existing minhag concerning the order of the blessing or the type of candles; rather, it enriches the experience with a deeper layer of personal meaning and spiritual connection.

Here's how you can try it:

### Pause and Prepare

Before you even reach for the matches or lighter, take a deliberate pause. Breathe deeply. Let go of the week's anxieties and distractions. This is a moment of transition, a mental and spiritual clearing of the space. Consider having your candles or oil lamps set up a few minutes in advance, allowing for this quiet preparation.

### Infuse with Kavannah

As you prepare to light, whether you are about to recite the blessing or have just recited it, focus your intention. The Arukh HaShulchan stresses that the purpose of candle lighting is shalom bayit and oneg Shabbat – peace in the home and delight in Shabbat. Channel these intentions. As you light each candle or oil lamp, visualize it bringing peace, warmth, and holiness into your home and into the lives of your family members.

### Personal Silent Prayer

After the candles are lit and you have finished your formal blessing, linger for a few extra moments in the glow of the flames. This is the perfect time for a silent, personal prayer, a practice deeply cherished by Sephardic women throughout generations. You might pray for:

• Your family: For health, happiness, success, and spiritual growth for your spouse, children, and other loved ones.
• Your community: For peace, unity, and flourishing in your Jewish community and the wider world.
• The Jewish people: For the safety and well-being of Am Yisrael and for peace in Israel.
• Personal needs: Offer thanks for the blessings of the past week and articulate your hopes and prayers for the week to come.
• Shabbat itself: Express gratitude for the gift of Shabbat, for its rest, rejuvenation, and spiritual closeness to G-d.

Many Sephardic women have traditional prayers they recite, often passed down from mothers to daughters, sometimes incorporating verses from Tehillim (Psalms) or specific blessings for children. Even if you don't have a specific text, speaking from the heart in this sacred moment is incredibly powerful.

### Drawing in the Light

After your personal prayer, you might gently wave your hands towards the candles and then towards yourself and your family. This symbolic gesture, practiced in many communities, represents "drawing in" the holiness, the peace, and the blessing of the Shabbat light into your home and into the hearts of your loved ones. Feel the warmth and tranquility emanating from the flames.

By adopting this practice of intentional pause and personal prayer, you connect not only to the immediate mitzvah but also to the centuries-old Sephardi/Mizrahi emphasis on personal devotion, spiritual introspection, and infusing every religious act with heartfelt meaning. It transforms the act of lighting into a profound spiritual gateway to Shabbat.

Takeaway

The light of Shabbat, whether from olive oil or wax, blessed before or after, is a unifying beacon that transcends time and geography. It is a testament to the enduring spirit of Klal Yisrael, and within the Sephardi/Mizrahi traditions, it glows with a unique vibrancy, fragrant with history, echoing with ancient melodies, and ever-present with the warmth of generations. Each flicker is a whisper of continuity, a prayer for peace, and a profound welcome to the Queen of Shabbat, illuminating our homes and our souls.