Arukh HaShulchan, Orach Chaim 263:23-264:2

Hook

Imagine the quiet reverence descending upon a bustling marketplace as the golden light of dusk begins to paint the sky. From the ancient alleys of Fez to the sun-baked courtyards of Baghdad, and across the vibrant Jewish quarters of Izmir and Salonica, a singular, sacred glow begins to emerge. It’s the flicker of Shabbat candles, not just sources of illumination, but beacons of peace, warmth, and profound spiritual anticipation. This light, often from pure olive oil lamps, carries the weight of generations, a flame lovingly tended and passed down, transforming ordinary homes into sanctuaries where the Divine Presence is invited to dwell. It is the very essence of kavod and oneg Shabbat – the honor and delight of Shabbat – woven into the fabric of Sephardi and Mizrahi life, a luminous thread connecting past to present, earth to heaven.

Context

Place: From the Maghreb to the Middle East, the Ottoman Empire, and beyond

Our journey spans a vast and diverse tapestry of lands where Sephardi and Mizrahi Jewish communities flourished for centuries. From the ancient Jewish communities of Morocco, Algeria, Tunisia, and Libya in the Maghreb, eastward through Egypt, Syria, Lebanon, and the historic communities of Iraq (Babylon), Yemen, Iran (Persia), and the Caucasus, to the vibrant centers of the Ottoman Empire including Turkey, Greece, and the Balkans, and even across to India and Central Asia. These communities, though geographically dispersed, shared a deep cultural and halakhic kinship, often shaped by the intellectual giants of Sepharad. The light of Shabbat kindled in these varied locales carried unique regional inflections, yet pulsed with a shared heart.

Era: A Living Tradition Spanning Millennia

The traditions we explore today are not static relics but a dynamic, living heritage that has evolved and adapted across millennia. From the post-Talmudic era, through the Golden Age of Spain, the expulsions and subsequent migrations that reshaped Jewish demography, to the flourishing under the Ottoman Empire, and into the modern era, Sephardi and Mizrahi communities have meticulously preserved and enriched their practices. The text we examine today, the Arukh HaShulchan, though penned in Eastern Europe in the late 19th and early 20th centuries, extensively draws upon foundational Sephardic authorities like the Rambam (Maimonides) and the Shulchan Arukh of Rav Yosef Karo, whose rulings form the bedrock of Sephardic halakha. This demonstrates the interweaving of Jewish legal thought across geographical and cultural divides, even as distinct customs emerged.

Community: A Tapestry of Shared Halakha and Rich Cultural Expression

The Sephardi and Mizrahi communities represent a magnificent mosaic of Jewish life, united by a shared reverence for Torah and Mitzvot, often articulated through the lens of the Rambam and the Shulchan Arukh. While distinct regional customs (minhagim) developed – be it in language (Ladino, Judeo-Arabic, Judeo-Persian), liturgy (piyutim), cuisine, or specific ritual practices – there is a profound sense of shared identity rooted in a common legal framework and a deep appreciation for intellectual rigor and spiritual devotion. The mitzvah of Shabbat candles, as highlighted in our text, stands as a universal pillar, yet its expression is lovingly textured by the specific customs and spiritual aspirations of each vibrant community. It is a testament to resilience, continuity, and the enduring power of faith.

Text Snapshot

The Arukh HaShulchan illuminates the profound significance of Shabbat candle lighting, drawing from ancient wisdom:

"The Rambam wrote, 'Lighting Shabbos candles is not (some ordinary) optional act... rather it is an obligation for both men and women to have in their homes a light for Shabbos. Even if you do not have your own food to eat, you must go door to door begging for oil and kindle the light because this (light) is included in "Shabbos Pleasure" (the mitzveh to have Oneg Shabbos).'" The text continues, "And one must say the blessing before the kindling: Blessed are you Hashem our God King of the Universe Who has sanctified us with His commandments and commanded us to kindle a light for Shabbos." It further notes, "Rashi explains the reason is 'Honoring Shabbos' (Kavod Shabbos) since you can only hold an important feast in a well lit place."

Minhag/Melody

The Luminous Heart of the Sephardi Home: Oil Lamps and Personal Supplication

In many Sephardi and Mizrahi homes, the mitzvah of Shabbat candles is a moment steeped in profound spiritual preparation and deeply personal connection, far transcending a mere flick of a switch. While wax candles are common, the ancient tradition of using pure olive oil lamps often holds a special place, particularly in communities like those from Yemen, Iraq, and Morocco. The gentle, steady flame of olive oil is seen as purer, a more direct link to the eternal light of the Beit HaMikdash (Holy Temple) and the miraculous oil of Chanukah.

Many homes would feature a beautiful, often ornate, mashraqa (as in Yemenite tradition), a ceramic or metal candelabra designed to hold multiple oil wicks, or a collection of individual oil cups, each carefully filled. The number of lights often exceeds the basic two, frequently including an additional light for each child in the family, symbolizing an increase in blessing, light, and shalom bayit (peace in the home). This custom is a beautiful expression of the mother’s fervent prayers for her children's spiritual and physical well-being.

The lighting itself is a powerful ritual, primarily performed by the woman of the house, who is often seen as the akeret habayit (pillar of the home). Before lighting, she prepares herself, ensuring a serene atmosphere. Once the wicks are lit, a common and deeply cherished practice is to gently circle the hands over the flames, drawing in the sacred light, as if physically embracing the spiritual radiance of Shabbat. This gesture is not merely symbolic; it is an act of deep kavvanah (intention), allowing the light to penetrate one's being before the blessing is recited.

Following the lighting and the circling of hands, the blessing is recited with heartfelt devotion: "Baruch Ata Adonai Eloheinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTzivanu LeHadlik Ner Shel Shabbat." This blessing, as the Arukh HaShulchan emphasizes, is said just like for other Rabbinical commandments.

Beyond the formal blessing, what truly distinguishes this moment in many Sephardi and Mizrahi traditions are the deeply personal tefillot (supplications) or bakashot (requests) that flow from the heart of the woman lighting. These are not standardized prayers but heartfelt conversations with the Divine. Often, these prayers are passed down matrilineally, whispered from mother to daughter, or spontaneously arise from the depths of personal faith. They might include prayers for the health and prosperity of her family, for peace in the world, for wisdom for her children, for sustenance, or for the coming of Mashiach. For example, a Moroccan Jewish mother might softly intone a heartfelt plea in Judeo-Arabic or Haketia, while a Turkish Jewish mother might offer her prayers in Ladino. These intimate moments of prayer, bathed in the new light of Shabbat, are a testament to the profound spiritual connection forged between the woman, her family, and the divine presence that descends with Shabbat. This deep integration of personal prayer transforms the act of lighting into a sacred conduit for blessings, embodying both the oneg (delight) and kavod (honor) of Shabbat in a most personal and profound way. The very air seems to hum with the melody of generations of women inviting the Shechinah into their homes, each flame a silent piyut of devotion.

Contrast

The Order of Blessing and Action: A Nuance of Halakhic Reasoning

One of the most well-known and beautiful distinctions in the practice of Shabbat candle lighting between Sephardi/Mizrahi and Ashkenazi communities lies in the precise order of the blessing and the act of lighting, reflecting deeply rooted halakhic perspectives. Both traditions meticulously adhere to the mitzvah, but they express its performance with a subtle yet significant difference.

The Sephardi/Mizrahi Minhag: Blessing Before the Act's Completion

Following the general halakhic principle that a blessing should precede the performance of a mitzvah (birkat ha'mitzvah overek lifnei asiyata), many Sephardi and Mizrahi communities, particularly those adhering strictly to the rulings of the Shulchan Arukh of Rav Yosef Karo, maintain the order of lighting the candles first, then reciting the blessing. How does this align with the principle of "blessing before the action"? The understanding here is that the acceptance of Shabbat is the ultimate completion of the mitzvah's effect. By lighting the candles and then reciting the blessing, one has not yet fully accepted Shabbat. The blessing is thus said while one is still technically in the weekday, allowing the blessing to precede the definitive acceptance of Shabbat, which is either implicit in the blessing itself or follows immediately after. This approach ensures that the blessing is recited over the action before the point of no return – the full acceptance of Shabbat which prohibits further action.

The Ashkenazi Minhag: Lighting, Eye-Covering, then Blessing

In most Ashkenazi communities, the practice is to light the candles, then cover one's eyes, recite the blessing, and only then uncover the eyes and accept Shabbat. The rationale behind this custom is to allow the blessing to be said before the acceptance of Shabbat. Since lighting the candles constitutes a significant act that could potentially usher in Shabbat, and one cannot perform creative labor (like lighting a fire) once Shabbat has begun, the act of lighting is performed while still in the weekday. By covering her eyes, the woman creates a halakhic "interruption" or a mental pause, allowing her to recite the blessing before she officially accepts Shabbat with the blessing. This ensures that the blessing itself is pronounced over an action that is yet to be fully completed or sanctified by the entrance of Shabbat, thus fulfilling the spirit of birkat ha'mitzvah overek lifnei asiyata in a different manner. Both customs are deeply venerated, each a beautiful and legitimate expression of devotion to the mitzvah, stemming from nuanced interpretations of halakha regarding the precise moment Shabbat is accepted.

Home Practice

To embrace a piece of this rich tradition, consider adopting a small practice that deepens your connection to the light of Shabbat. Regardless of your established minhag, after you light your Shabbat candles and before you continue with your preparations, take a moment of intentional silence. Gaze at the dancing flames. Allow yourself to feel the warmth and the peace they bring into your space. Then, offer a brief, personal prayer or a heartfelt intention (kavvanah). You might express gratitude for the light in your life, ask for blessings of peace and health for your loved ones, or simply connect to the generations of Jewish women and men who have kindled these sacred lights before you. This quiet moment of personal supplication, infused with the new light of Shabbat, is a powerful way to invite oneg and kavod Shabbat into your home and heart.

Takeaway

The Shabbat candles, whether oil lamps or wax, represent more than mere illumination. They are a tangible expression of our profound longing for holiness, a sacred invitation to the Divine Presence, and a testament to the enduring vibrancy of Jewish life. In the Sephardi and Mizrahi traditions, this mitzvah is imbued with a particular warmth, often expressed through ancient customs, personal prayers, and a deep reverence for the unbroken chain of tradition. The nuanced discussions from texts like the Arukh HaShulchan, referencing the Rambam and Rashi, remind us that while the principles are universal – the honor and delight of Shabbat – their expression is a beautifully textured mosaic, each flame a story, each home a sanctuary. To light Shabbat candles is to participate in a timeless ritual that brings light, peace, and spiritual abundance into our lives, connecting us to a heritage rich with wisdom and profound devotion.