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

Hook

Imagine the soft glow of olive oil lamps, dancing in the late afternoon sun, casting shadows on ancient stone walls in a bustling Moroccan medina. Hear the hushed whispers of blessings, not chanted, but deeply felt, rising from a mother’s lips as she gathers her children close, the scent of fresh challah and sweet mint tea perfuming the air. This is not just a scene; it is the living breath of Shabbat light, a profound and sacred act, carried across continents and centuries in the hearts and hands of Sephardi and Mizrahi Jews. It is a light that illuminates not only the home but also the soul, a testament to an enduring tradition rich in color, sound, and a deep, abiding connection to the divine.

Context

Place

From the sun-drenched courtyards of Fez and Marrakech to the bustling souks of Baghdad and Damascus, from the ancient synagogues of Aleppo and Cairo to the vibrant ports of Salonica, Izmir, and Rhodes, and across the Iberian Peninsula, North Africa, the Middle East, Central Asia, and beyond, Sephardi and Mizrahi Jewish communities have woven a rich tapestry of Jewish life. Each locale imbued Jewish practice with its unique flavors, scents, and rhythms, creating a mosaic of minhagim (customs) that, while distinct, share a common thread of deep reverence for Torah and Mitzvot. The very air in these places seemed to hum with the echoes of prayer and study, establishing a Jewish presence that was both resilient and deeply integrated into the surrounding cultures, yet always maintaining its unique identity. The geographical spread meant that while core halakhic principles remained steadfast, their expression often adapted to local materials, architectural styles, and even linguistic nuances, leading to a vibrant diversity that is the hallmark of this heritage.

Era

This heritage stretches back through millennia, tracing its roots to the dawn of the Jewish people and flourishing continuously from the Geonic period in Babylonia, through the Golden Age of Spain, the Ottoman Empire, and into modernity. It is a tradition that has witnessed empires rise and fall, endured expulsions and migrations, yet consistently found ways to innovate, preserve, and transmit its sacred legacy. From the earliest commentaries on the Talmud by the Geonim to the monumental legal codes of Maimonides (the Rambam), the mystical insights of the Kabbalists of Safed, and the practical rulings of the Shulchan Arukh, Sephardi and Mizrahi sages have shaped Jewish law and thought for generations. Their contributions are not merely historical relics but living wells of wisdom that continue to inform and inspire Jewish life today, demonstrating an unbroken chain of transmission that has adapted to vast historical changes while remaining true to its essence.

Community

The term "Sephardi and Mizrahi" encompasses a vast array of communities, each a distinct gem in the crown of Jewish peoplehood. We speak of the sophisticated intellectual traditions of Moroccan Jewry, the ancient liturgical melodies of Syrian Jews, the profound kabbalistic heritage of Iraqi and Persian Jews, the unique linguistic and cultural expressions of Yemenite Jewry, and the vibrant resilience of Turkish, Greek, and Balkan Jewish communities, alongside the direct descendants of the Spanish and Portuguese exiles. While united by a shared ancestry that often traces back to the Middle East and the Iberian Peninsula, and a common halakhic framework largely rooted in the rulings of the Rambam and the Shulchan Arukh, each community possesses its own treasured minhagim, culinary traditions, linguistic nuances (such as Judeo-Arabic, Ladino, Judeo-Persian), and distinctive melodies for prayer and piyut. This rich internal diversity is a source of immense strength and beauty, showcasing the multifaceted ways in which Jewish identity and practice have thrived across diverse cultural landscapes, each contributing its unique voice to the grand symphony of Jewish civilization.

Text Snapshot

The Arukh HaShulchan, Orach Chaim 263:23-264:2 offers a profound reflection on the mitzvah of kindling Shabbat lights:

The Rambam declared: "Lighting Shabbos candles is not an 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' (Oneg Shabbos)." He continues, "One must say the blessing before the kindling... just like we do for all Rabbinical requirements." The text further explores the underlying rationale, noting Rashi's view that the reason is "'Honoring Shabbos' (Kavod Shabbos) since you can only hold an important feast in a well lit place," rather than purely "Shabbos Pleasure."

Minhag/Melody

The mitzvah of kindling Shabbat lights, as articulated by the Rambam and discussed in the Arukh HaShulchan, holds a particularly cherished and vibrant place within Sephardi and Mizrahi traditions. It is not merely a legal requirement but a sacred ritual, steeped in generations of practice, personal devotion, and communal warmth. The act of lighting the candles, the accompanying blessings, and the atmosphere it creates are imbued with a unique beauty that reflects the diverse historical and cultural journeys of these communities.

One of the most distinctive aspects of Shabbat candle lighting in many Sephardi and Mizrahi homes, particularly those following the rulings of the Shulchan Arukh (Rav Yosef Karo) and Maimonides, concerns the precise timing of the blessing. Unlike the widespread Ashkenazi custom of reciting the blessing before lighting the candles (and then covering the eyes to avoid benefiting from the light until after the blessing), many Sephardim and Mizrahim follow a different sequence. Here, the woman (or man, if lighting) will first light the candles, then cover her eyes, recite the blessing ("Baruch Ata Hashem... asher kidshanu b'mitzvotav v'tzivanu l'hadlik ner shel Shabbat"), and then uncover her eyes, gazing at the newly kindled flames.

This practice is rooted in a significant halakhic principle known as mitzvah over la'asiyatan – that the blessing should precede the performance of the mitzvah. However, for Shabbat candles, the act of lighting is considered complete only when the flame is stable and providing light. To recite the blessing before lighting might be considered blessing an act not yet fully performed. Furthermore, for many Sephardi authorities, the act of lighting itself does not automatically usher in Shabbat; rather, it is the recitation of the blessing or a specific verbal declaration that accepts Shabbat. By lighting first, the mitzvah is fully ready, and the blessing then sanctifies that completed act, without prematurely accepting Shabbat before the intended moment. This meticulous attention to the precise moment of the mitzvah's completion and its accompanying blessing is a hallmark of the rigorous halakhic thought that underpins Sephardi practice.

Beyond the timing of the blessing, the number of candles often varies significantly across Sephardi and Mizrahi communities. While two candles are universally accepted as representing Shamor (observe) and Zakhor (remember) – the two versions of the Shabbat commandment – many communities embrace richer symbolism. In numerous Moroccan, Algerian, and Tunisian households, it is common to light seven candles. This practice carries multiple layers of meaning: it can symbolize the seven days of creation, the seven lamps of the Menorah in the Temple, or a prayer for protection and blessing for each day of the week. Other families may light a candle for each member of the household, or even one for each child, signifying a personal blessing and a link in the chain of tradition. This personalization adds a profound depth to the ritual, transforming a communal obligation into a deeply personal family moment.

The atmosphere surrounding the candle lighting is equally distinct and cherished. In many homes, particularly in the Syrian, Iraqi, and Moroccan traditions, the moment of kindling is surrounded by fervent personal prayers and supplications (tefillot or baqashot). The woman lighting the candles often takes a moment, with her eyes covered, not just to recite the formal blessing, but to offer heartfelt prayers in her native tongue – be it Judeo-Arabic, Ladino, or a local dialect – for the well-being, health, prosperity, and spiritual growth of her family, her community, and all of Israel. These spontaneous, yet deeply traditional, prayers are often considered particularly potent, as they are offered at a moment of profound spiritual connection, bridging the mundane and the sacred as Shabbat descends.

Children are often gathered around, watching their mother or grandmother perform this sacred act, internalizing the beauty and solemnity of the moment. In many homes, after the candles are lit and the blessing recited, the mother will lovingly kiss each child on the head, offering a personal blessing to them, often reciting verses like "Yevarechecha Hashem v'Yishmerecha" (May God bless you and guard you). This creates an indelible memory, forging a powerful emotional connection to Shabbat and Jewish tradition from a young age.

The melodies and sounds that precede and follow the candle lighting further enrich the experience. While there may not be a specific piyut directly recited during the candle lighting itself in most traditions, the air is often filled with the melodies of Lekha Dodi or Shalom Aleichem being sung in the synagogue or within the home, with their distinct Sephardi and Mizrahi melodic lines that are often lyrical, intricate, and deeply soulful. In many Syrian and Iraqi homes, the zemirot (Shabbat songs) sung at the Shabbat table carry ancient, haunting melodies that transport participants through generations, creating a soundscape of reverence and joy. The unique cadences of Lekha Dodi from communities like Aleppo or Jerusalem (often with influences from the Ottoman Empire) are markedly different from Ashkenazi tunes, yet all share the same words, uniting Jews worldwide in praise of Shabbat. The specific maqam (modal system) used in Middle Eastern Jewish music for Shabbat prayers and zemirot infuses the entire Shabbat experience with a particular emotional depth and spiritual resonance that is immediately recognizable and deeply moving.

Moreover, the preparation for Shabbat in Sephardi and Mizrahi homes is itself a ritual, contributing to the ambiance. The aroma of spices like cumin, turmeric, and saffron mingling with simmering stews (like dafina or hamin), the careful preparation of fresh salads, and the baking of special challah or pan de Shabbat (often round, or intricately braided) all contribute to the "Shabbat Pleasure" (Oneg Shabbat) that the Rambam emphasizes. The cleanliness of the home, the setting of the Shabbat table with its finest linens and dishes, and the anticipation of family gathering all culminate in the sacred moment of the lights, transforming the ordinary into the holy. This comprehensive approach ensures that the "Kavod Shabbat" (Honoring Shabbat) that Rashi speaks of is fully realized, not just through the light itself, but through every detail that prepares the heart and home for the Queen.

Contrast

The beauty of Jewish tradition lies not in uniformity, but in its rich tapestry of diverse expressions, each deeply rooted in halakha and imbued with profound meaning. When we look at the practice of Shabbat candle lighting, a striking and instructive difference emerges between many Sephardi/Mizrahi customs and those prevalent in Ashkenazi communities, particularly concerning the timing of the blessing. This difference is not a matter of right or wrong, but rather two valid, deeply considered approaches to fulfilling the same cherished mitzvah.

As discussed, many Sephardi and Mizrahi communities, particularly those who strictly follow the rulings of the Shulchan Arukh and Maimonides, observe the practice of lighting the Shabbat candles first, then covering the eyes, reciting the blessing, and finally uncovering the eyes. This sequence is often understood through the lens of mitzvah over la'asiyatan – the principle that a blessing should immediately precede the action it sanctifies. For the mitzvah of kindling lights, the "action" (the asiyah) is considered fully completed only when the light is actually shining and stable. Blessing before this full completion might be seen as blessing an incomplete act. Furthermore, in many Sephardi traditions, the act of lighting the candles itself does not automatically usher in Shabbat. Rather, it is the recitation of the blessing, or a conscious verbal declaration of accepting Shabbat, that formally transitions one from the weekday to the holy day. This allows the woman to perform the mitzvah of lighting, then bless, and only then formally accept Shabbat, ensuring no chillul Shabbat (desecration of Shabbat) occurs if any last-minute preparations are needed after lighting but before accepting Shabbat.

In contrast, the predominant Ashkenazi custom is to recite the blessing before lighting the candles. The woman typically recites the blessing, then lights the candles, and immediately after lighting, covers her eyes for a moment before uncovering them to gaze at the flames. The rationale here is also rooted in mitzvah over la'asiyatan, but with a different interpretation of when Shabbat is accepted. For many Ashkenazi authorities, the recitation of the blessing for Shabbat candles is considered to automatically accept Shabbat for the individual reciting it. Therefore, one must recite the blessing before lighting, as one cannot light candles after Shabbat has already begun. The custom of covering the eyes after the blessing and before looking at the flames serves to prevent benefiting from the light before the blessing is recited, thus maintaining the proper sequence of blessing preceding benefit. The act of covering the eyes also allows for a moment of personal prayer and reflection, similar to the Sephardi practice of personal supplication, but integrated differently into the sequence.

The historical development of these two customs reflects deep halakhic debates and interpretations that span centuries. The Rambam, a foundational Sephardic authority, explicitly states that the blessing should be recited before kindling, yet his wording "One must say the blessing before the kindling" can be interpreted in various ways. Some understand it to mean immediately before the actual lighting, while others understand it to mean before the mitzvah is completed by the light being effective. Rav Yosef Karo, in his Shulchan Arukh (Orach Chaim 263:5), rules that one should light and then bless, a ruling followed by many Sephardim. However, the Rema (Rav Moshe Isserles), in his glosses to the Shulchan Arukh, notes the Ashkenazi custom to bless before lighting, highlighting this very difference in practice.

It is crucial to understand that both customs are legitimate and deeply cherished ways of fulfilling the mitzvah, each reflecting a carefully considered halakhic approach and an earnest desire to honor Shabbat. Neither practice is superior; they are simply different paths on the same sacred journey. This divergence highlights the dynamic nature of halakha and minhag, demonstrating how Jewish law can be interpreted and applied in various ways across different communities, all while maintaining the core sanctity of the commandment. These differences become points of shared learning and mutual respect, reminding us of the vast and beautiful internal diversity within the Jewish people. They are not barriers, but rather unique expressions that enrich the collective Jewish experience, encouraging us to delve deeper into the rationales and spiritual meanings behind our traditions.

Home Practice

The moment of kindling Shabbat candles is a unique opportunity to bring sanctity and peace into your home, regardless of your specific tradition. To embrace a touch of the deeply rooted intention and warmth cherished in Sephardi and Mizrahi homes, consider this simple yet profound adoption:

Before you even reach for the matches, take a deliberate minute to slow down and center yourself. Sephardi and Mizrahi traditions emphasize kavvanah (intention) and the creation of a sacred atmosphere. Instead of rushing, stand silently for a moment near your candles. Close your eyes, take a deep breath, and let the week's bustle begin to fade. As you stand there, bring to mind the two reasons for lighting Shabbat candles mentioned in the Arukh HaShulchan: Oneg Shabbat (Shabbat Pleasure) and Kavod Shabbat (Honoring Shabbat). Meditate on what "pleasure" and "honor" mean to you in the context of Shabbat this week. Perhaps it's the pleasure of family, quiet reflection, or a delicious meal. Perhaps it's the honor of disconnecting from the mundane and connecting to the divine. This simple act of conscious preparation and reflection, before the physical act of lighting, imbues the mitzvah with a deeper personal meaning, transforming it from a mere ritual into a heartfelt gateway to Shabbat peace.

Takeaway

The Shabbat lights, kindled across a panorama of Sephardi and Mizrahi homes, are far more than mere flames; they are glowing testaments to an unbroken lineage, a vibrant diversity, and an enduring devotion. From the rigorous halakhic debates of the Arukh HaShulchan to the deeply personal prayers whispered over flickering wicks, this tradition illuminates the profound obligation and boundless joy of welcoming Shabbat. It reminds us that across continents and centuries, the light of Torah unites us, each community adding its unique, precious hue to the resplendent mosaic of Jewish life. May these lights continue to shine brightly, guiding our paths and warming our souls for generations to come.