Arukh HaShulchan, Orach Chaim 263:8-15

Hook

Imagine the flickering dance of olive oil lamps, casting a warm, golden glow across generations of parchment and prayer, illuminating not just a room, but the very soul of a Sephardi/Mizrahi home as Shabbat descends. This light, both physical and spiritual, is the radiant thread connecting our past to our present, a testament to enduring faith and radiant wisdom.

Context

Place

Our journey begins in the vast and vibrant landscapes where Sephardi and Mizrahi communities thrived for millennia. From the sun-drenched souks of Morocco to the ancient, bustling streets of Aleppo, through the markets of Baghdad and Cairo, across the sands of Yemen, and even stretching to the storied lanes of Bukhara in Central Asia, these diverse lands nurtured Jewish life. This rich tapestry also includes the Iberian Peninsula before the Expulsion, and the subsequent dispersion across the Ottoman Empire, North Africa, the Balkans, and beyond. Each locale added its unique hue to the collective Sephardi/Mizrahi experience, creating a mosaic of customs, melodies, and legal traditions that remain profoundly distinct yet interconnected.

Era

The spiritual and intellectual foundations of Sephardi/Mizrahi heritage span millennia. Our era begins with the foundational period of the Geonim in Babylonia (6th-11th centuries CE), who laid the groundwork for Jewish law and liturgy. This segues into the intellectual zenith of the Rishonim (11th-15th centuries) in Sefarad (Spain) and North Africa, a "Golden Age" of Jewish philosophy, poetry, and Halakha, epitomized by figures like Maimonides. Following the expulsions from Spain and Portugal in the late 15th century, these communities dispersed, seeding vibrant new centers of learning and practice across the Ottoman Empire, the Maghreb, and the Levant. The traditions we explore today are the fruit of this continuous, resilient thread of scholarship and spiritual practice, maintained through centuries of flourishing and challenge, right up to the present day.

Community

When we speak of Sephardi and Mizrahi communities, we refer to a magnificent mosaic of distinct groups, each with its own cherished customs, dialects (such as Judeo-Arabic, Ladino, Judeo-Persian, Judeo-Berber), and liturgical nuances. This includes Moroccan, Syrian (Halabi and Shami), Baghdadi, Yemenite, Persian, Bukharan, Georgian, Turkish, Greek (Romaniote and Sephardic), Algerian, Tunisian, Egyptian, Tripolitanian, and Indian (Bene Israel and Cochin Jews) Jews, alongside the enduring legacy of the Spanish and Portuguese exiles. While wonderfully diverse, these communities are united by a shared reverence for Halakha, a deep love for Torah study, a rich tradition of piyyut (liturgical poetry), and a profound sense of communal belonging. Their spiritual and legal pathways are often rooted in the teachings of the Rambam (Maimonides) and the interpretations of the Shulchan Arukh, which itself reflects a Sephardic legal framework, forming the backbone of their collective heritage.

Text Snapshot

The text we turn to, from the Arukh HaShulchan, Orach Chaim 263:8-15, beautifully articulates the profound obligation of lighting Shabbat candles:

"The Rambam wrote, 'Lighting Shabbos candles is not (some ordinary) optional act, where you may or may not light them according to your desire... 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).'"

This powerful passage continues, emphasizing the blessing: "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 then delves into the halakhic reasoning, noting the debate between Rambam (who ties it to Oneg Shabbos – Shabbat pleasure) and Rashi (who links it to Kavod Shabbos – honoring Shabbat). For Sephardi and Mizrahi communities, this text underscores the absolute centrality and non-negotiable nature of the Shabbat lights, affirming their essential role in creating the sacred space of Shabbat.

Minhag/Melody

The Sacred Glow: Sephardi/Mizrahi Shabbat Candle Lighting

In Sephardi and Mizrahi homes, the lighting of Shabbat candles is far more than a mere ritual; it is a profound spiritual gateway, a moment imbued with immense kavanah (intention) and reverence, often considered the heart of the home's transition from the mundane week to the sacred Shabbat. It is a practice meticulously observed, primarily by the bnot Israel (daughters of Israel), who are seen as the guardians of this sacred flame, ensuring the spiritual illumination and peace of the household.

The preparation for this moment is itself part of the mitzvah. Homes are meticulously cleaned, tables are set with care, and the candles or oil lamps are readied. In many communities – such as Syrian, Moroccan, Yemenite, and Iraqi Jews – there is a strong preference for using pure olive oil, a custom deeply rooted in ancient tradition and a symbolic connection to the eternal flame of the Menorah in the Beit HaMikdash (Holy Temple). The golden light of olive oil is believed to offer a purer, more spiritually resonant glow, enhancing the sanctity of the moment.

As the sun begins its descent, just moments before sunset, the woman of the house (or a man, if no woman is present) gathers around the prepared lights. The Sephardi custom, following the rulings of the Rambam and the Shulchan Arukh, is distinctly to recite the blessing before lighting the candles. This adheres to the principle of over l'asiyatan ("before their performance"), ensuring that the berakha ("Baruch Ata Adonai Eloheinu Melech HaOlam Asher Kidshanu B'Mitzvotav V'Tzivanu L'Hadlik Ner Shel Shabbat") precedes the actual fulfillment of the mitzvah. This order signifies that the blessing itself activates the sacredness, and then the lighting completes the act, ushering in Shabbat.

After reciting the blessing, the candles are lit, often with a dedicated "Shabbat match" or taper. What follows is a deeply moving and unique practice observed in many Sephardi/Mizrahi communities, particularly among Moroccan, Syrian, Iraqi, and Yemenite Jews: the circling or waving of hands around the newly lit flames. With eyes often closed or cast downwards, the woman gently draws her hands around the candles, typically three or seven times, as if gathering the light and drawing its sanctity inward. This silent, prayerful gesture is a profound act of spiritual absorption, a symbolic embrace of the Shabbat light, inviting its peace and blessing to permeate the home and family.

Following this, many women cover their eyes and enter a moment of intensely personal, heartfelt prayer. This is considered a particularly propitious time, a direct line to Heaven, when prayers for family, health, sustenance, peace (shalom bayit), and the coming of Mashiach are believed to be especially potent. These prayers, often whispered in Hebrew, Judeo-Arabic, Ladino, or Judeo-Persian, reflect the deep spiritual aspirations and gratitude of the individual, connecting the physical act of lighting to profound spiritual longings.

A cherished custom in numerous Sephardi/Mizrahi homes is also to add a candle for each child born into the family. This beautiful practice symbolizes growth, light, and the continuity of tradition, with each new flame representing a new soul bringing light and blessing to the household. After their personal prayers, it is common for the woman to kiss her children's heads, offering blessings aloud or silently, thereby imbuing them directly with the sanctity and warmth of Shabbat that she has just brought into being.

The spiritual significance of these candles extends beyond mere light. They represent shalom bayit – peace in the home, a core value in Sephardi culture. They symbolize the Divine Presence (Shekhinah), spiritual illumination, and a connection to the matriarchs who kept the flame of Judaism alive. The light drives away darkness, both physical and spiritual, ushering in the menucha (rest) and kedusha (holiness) of Shabbat. The oil, especially olive oil, further symbolizes anointing, blessing, endurance, and the miraculous. This intricate and heartfelt ritual is a powerful testament to the enduring strength, faith, and spiritual depth of Sephardi and Mizrahi women, who have been the unwavering keepers of this sacred flame through generations, across diverse lands and challenging circumstances, ensuring its glow continues to bless their homes and communities.

Contrast

The Order of Blessing and Lighting: A Halakhic Nuance

One of the most well-known and beautiful distinctions in the observance of Shabbat candle lighting between Sephardi/Mizrahi and Ashkenazi traditions lies in the precise order of reciting the blessing (berakha) and performing the lighting. Both customs are deeply rooted in halakhic reasoning and demonstrate profound respect for the sanctity of Shabbat, yet they reflect different interpretations of fundamental principles.

In Sephardi and Mizrahi communities, following the authoritative rulings of the Shulchan Arukh (Orach Chaim 263:5), which is heavily influenced by the Rambam, the blessing is recited first, and then the candles are lit. This order adheres to the principle of over l'asiyatan – that a blessing recited over a mitzvah should precede its performance. The halakhic logic dictates that once the blessing is pronounced, one has accepted Shabbat, and therefore, any act of melakha (forbidden work) like lighting a flame would become prohibited. By reciting the blessing first, the woman effectively ushers in Shabbat and then immediately fulfills the mitzvah of lighting the candles, which is the very purpose of the blessing. The blessing activates the mitzvah, and the lighting completes it within the newly sanctified time.

Conversely, many Ashkenazi communities observe the custom of lighting the candles first, then covering their eyes, reciting the blessing, and only then uncovering their eyes, metaphorically accepting Shabbat with the blessing. This practice stems from a different halakhic concern: that by reciting the blessing, one immediately accepts Shabbat. If one were to accept Shabbat with the blessing, then the act of lighting the candles (which is melakha) would occur after Shabbat has begun, thereby violating Shabbat. To circumvent this, they light the candles before reciting the blessing, and then recite the blessing while their eyes are covered. This covering of the eyes serves as a symbolic "interruption" or separation, allowing the blessing to precede the acceptance of Shabbat, even though the physical act of lighting occurred moments prior. Once the blessing is said, and the eyes uncovered, Shabbat is fully accepted.

Both approaches are meticulously reasoned and represent valid, beautiful expressions of devotion to Halakha and the sanctity of Shabbat. They illustrate the rich complexity and diversity within Jewish law, where different interpretations of the same foundational principles lead to distinct, yet equally legitimate and cherished, pathways of fulfilling the mitzvah. Neither practice is superior; rather, they are two harmonious melodies in the grand symphony of Jewish tradition, each bringing light and holiness into the home.

Home Practice

To truly connect with the spirit of Sephardi/Mizrahi Shabbat candle lighting, consider adopting a moment of mindful presence. After you light your candles and perhaps perform the hand-circling gesture, instead of immediately turning to the next task, take a brief, intentional pause. Stand before the glowing flames, allowing their light to wash over you. Close your eyes, or simply gaze at the warmth, and offer a quiet, personal prayer from your heart. Focus your kavanah (intention) on bringing shalom bayit – peace into your home, on illuminating any areas of darkness in your life or the world, or on the well-being and spiritual clarity of your loved ones. You might silently articulate a simple Yehi Ratzon ("May it be Your will...") for blessings, health, and spiritual connection. This brief, sacred lingering allows the profound spiritual energy of the mitzvah to truly permeate your being and your home, transforming the physical act into a deep moment of connection and anticipation for the sacred hours of Shabbat.

Takeaway

The light of Shabbat candles, as illuminated by the Arukh HaShulchan and cherished across Sephardi and Mizrahi communities, is far more than mere illumination. It is a vibrant beacon of continuity, a wellspring of peace, and a profound testament to the enduring spiritual strength found within our diverse traditions. Each flame is a sacred bridge, connecting generations, homes, and hearts to the timeless sanctity of Shabbat, ensuring that the warmth, wisdom, and radiant beauty of our heritage continue to shine brightly, guiding us through every week and across every horizon.