Arukh HaShulchan, Orach Chaim 264:10-265:6

Hook

Imagine the scent of jasmine and warm spices mingling with the gentle flicker of olive oil lamps, casting a golden glow upon ancient Hebrew script and a family gathered, their voices rising in a melody passed down through generations – this is the sacred embrace of Shabbat in Sephardi and Mizrahi homes, a tapestry woven with light, song, and an unbroken chain of tradition.

Context

Place

Our journey into Sephardi and Mizrahi heritage spans a breathtaking geographical mosaic, far beyond the confines of a single nation or continent. It begins, for the Sephardim, in the Iberian Peninsula—Sefarad—a land where Jewish life flourished for centuries under both Muslim and, later, Christian rule, creating a vibrant intellectual and spiritual Golden Age. From there, following the expulsions of 1492 and 1497, these communities were scattered, yet never broken, finding new homes and new expressions of their faith across the Ottoman Empire: in Turkey, Greece, the Balkans, and throughout North Africa (Morocco, Algeria, Tunisia, Libya, Egypt), as well as in the Land of Israel, Syria, Lebanon, and even reaching distant lands like the Netherlands, Italy, and the Americas.

The Mizrahim, meaning "Easterners," encompass Jewish communities whose roots remained in the lands of the Middle East, North Africa, Central Asia, and the Caucasus, largely continuous since antiquity. These include the ancient Jewish communities of Iraq (Babylon), Iran (Persia), Yemen, Bukhara, Kurdistan, and the indigenous communities of North Africa. While often grouped, it's vital to recognize the distinct cultural and liturgical nuances between, say, a Yemenite Jew, a Syrian Jew, and a Moroccan Jew. Each community cultivated its unique minhagim, piyutim, and pronunciation, yet all share a profound devotion to Torah and a deep sense of communal identity. This vast dispersion, far from diluting their heritage, created a rich tapestry of localized customs and interpretations, each a testament to resilience and cultural synthesis. The confluence of Islamic, Ottoman, and local cultures deeply influenced art, music, cuisine, and even the architectural styles of synagogues, all while preserving the core tenets of Jewish law and identity. Whether in the bustling souks of Aleppo, the ancient alleyways of Sana'a, or the grand synagogues of Izmir, Jewish life was lived with an extraordinary blend of local flavor and unwavering adherence to tradition.

Era

The heritage we explore stretches back millennia, but its modern contours were largely shaped from the Geonic period in Babylonia (6th-11th centuries CE), through the Golden Age of Spain (10th-12th centuries CE) and its subsequent diaspora, up to the present day. The intellectual giants of Sefarad, figures like Rabbi Shmuel HaNagid, Rabbi Yehuda Halevi, and Maimonides (Rambam), laid foundational stones for Jewish law, philosophy, and poetry that continue to resonate globally. Their works, written in Hebrew and Judeo-Arabic, became cornerstones of Jewish thought. The period following the expulsions saw a re-establishment of major Jewish centers in Safed, Salonica, Cairo, and Istanbul, where scholars like Rabbi Yosef Karo (author of the Shulchan Arukh) and Rabbi Shlomo Alkabetz (composer of Lecha Dodi) continued to shape Jewish practice and spirituality. These eras were characterized by constant engagement with classical texts, vibrant halachic discourse, and a flourishing of piyutim and mystical traditions, particularly Kabbalah in Safed.

The 20th century brought significant upheaval with the rise of modern nation-states, Zionism, and ultimately, the mass migrations of Mizrahi and Sephardi Jews to Israel and other parts of the world. Despite these profound shifts, the essence of their traditions, their melodies, and their unique approaches to halacha and spirituality have been meticulously preserved and continue to thrive, adapted to new landscapes yet rooted in their ancient past. This continuity is a testament to the enduring strength of these communities, who, through centuries of change, maintained a vibrant and living tradition. Each era, from the flourishing of academies in Baghdad and Cordoba to the bustling markets of North Africa, contributed layers of meaning and practice, creating a dynamic heritage that is both ancient and ever-renewing.

Community

The Sephardi and Mizrahi communities are not monolithic; they represent a rich mosaic of distinct cultures, languages, and spiritual expressions. What unites them is a shared reverence for Torah, a deep commitment to halacha, and a vibrant communal life expressed through unique liturgical traditions, piyutim, and social customs. While all Jews follow the same fundamental Torah, the interpretations, emphases, and practical applications often differ from their Ashkenazi counterparts. Sephardic communities, for instance, generally follow the rulings of the Shulchan Arukh by Rabbi Yosef Karo, whose work is largely based on the customs of Spanish Jewry and the communities of the Land of Israel. Mizrahi communities, while often aligning with the Shulchan Arukh, also maintain ancient local customs and the interpretations of their own revered poskim (halachic decisors), such as the Ben Ish Chai in Iraq, Rabbi Ovadia Yosef in modern Israel (drawing on a vast array of Sephardi/Mizrahi sources), or the Rambam's codification for Yemenite Jews.

Beyond halacha, the communities are characterized by a profound emphasis on family, hospitality, and a joyful approach to Jewish life. The sounds of Judeo-Arabic, Judeo-Spanish (Ladino), Judeo-Persian, and various Aramaic dialects often echo in their homes and synagogues. Their music, rich with maqamat (modes) and intricate melodies, evokes both devotion and celebration. The communal spirit is palpable, often expressed through elaborate Shabbat and holiday meals, shared learning, and a strong sense of mutual responsibility. The wisdom of their sages, the beauty of their poetry, and the warmth of their customs offer a unique and invaluable contribution to the broader Jewish world, embodying a continuous thread of Jewish life that has flourished in diverse global settings. This diversity is not a weakness but a strength, demonstrating the adaptive and resilient nature of Jewish identity across different civilizations and historical epochs.

Text Snapshot

The Arukh HaShulchan, Orach Chaim 264:10-265:6, delves into the critical halachic parameters of Shabbat candle lighting. It meticulously discusses the concept of tosefet Shabbat – the obligation to add from the weekday onto the holy day – particularly concerning the latest permissible time for lighting. The text explores the various opinions regarding plag hamincha (halfway point of the afternoon) as a potential window for accepting Shabbat early, even for lighting candles, and the implications of this for the timing of Mincha and Maariv prayers. It also clarifies the blessing for lighting and the general obligation upon women.

Minhag/Melody

The welcoming of Shabbat in Sephardi and Mizrahi communities is a sensory symphony, a profound spiritual experience steeped in centuries of tradition, where the halachic framework is imbued with deep cultural and mystical resonance. While the Arukh HaShulchan provides an Ashkenazi lens on the technicalities of tosefet Shabbat and candle lighting, Sephardi and Mizrahi minhagim (customs) often approach these moments with distinct interpretations, emphasis, and a rich array of accompanying rituals and melodies.

The Sacred Glow of Shabbat Candles

For Sephardi and Mizrahi women, the lighting of Shabbat candles is not merely a fulfillment of a commandment; it is a moment of profound spiritual connection, a bridge between the mundane and the holy. The act itself is often surrounded by specific customs that vary beautifully from community to community.

• Number of Candles: While two candles are the halachic minimum (symbolizing Shamor and Zachor – "observe" and "remember" Shabbat), many Sephardi and Mizrahi communities traditionally light more.
  • Moroccan Jews, for instance, often light seven candles, representing the seven days of creation, the seven sefirot (divine emanations) that correspond to Shabbat, or simply as a symbol of abundant blessing and light. These are often placed in ornate silver or brass menorahs, sometimes adorned with intricate filigree.
  • Iraqi and Syrian Jews might light three candles, signifying Torah, Avodah (service/prayer), and Gemilut Chassadim (acts of kindness), the pillars upon which the world stands.
  • In Yemenite homes, traditional oil lamps, often ceramic or metal with multiple wicks, are still common, harkening back to ancient practices and emphasizing the purity of olive oil. The soft, natural light creates an atmosphere of deep serenity.
• The Ritual of Lighting: The order and posture for lighting can also differ.
  • Many Sephardi women first light the candles, then cover their eyes, recite the blessing ("Baruch Ata Adonai Eloheinu Melech Ha'olam Asher Kideshanu Bemitzvotav Vetzivanu Lehadlik Ner Shel Shabbat"), and then uncover their eyes to gaze at the flame, allowing the warmth and light to envelop them. This sequence, lighting before the blessing, ensures that the blessing is recited after the mitzvah has begun, as the blessing itself signals the acceptance of Shabbat.
  • In some communities, particularly among Moroccan and Algerian Jews, there's a custom to make a small donation to charity (tzedakah) just before lighting the candles, connecting the act of bringing light into the home with bringing light and compassion into the world.
  • The quiet moments after lighting are often used for personal prayers (tefillot), where women pray for their families, for health, livelihood, and peace, pouring out their hearts in silent supplication, their faces illuminated by the sacred glow. This private, intimate prayer is considered particularly potent during this liminal moment.

Accepting Shabbat: The Role of Piyut and Song

While the Arukh HaShulchan discusses the halachic "acceptance" of Shabbat through tosefet Shabbat, in Sephardi and Mizrahi traditions, this acceptance is often powerfully marked by the communal singing of piyutim during Kabbalat Shabbat in the synagogue, or even by specific songs and hymns sung in the home.

• Lecha Dodi and Its Myriad Melodies: The piyut Lecha Dodi, composed by Rabbi Shlomo Alkabetz in 16th-century Safed, is universally embraced across the Jewish world. However, its melodies are a vibrant testament to Sephardi and Mizrahi diversity.

  • Moroccan Jews might sing Lecha Dodi with a stately, almost regal melody, often incorporating elements of Andalusian music, building to a crescendo that evokes a sense of grandeur and anticipation. The final stanza, "Bo'i Challah, Bo'i Challah," is sung with a particular reverence, inviting the Shabbat Queen into the community's midst.
  • Syrian Jews (from Aleppo and Damascus) have a vast repertoire of maqamat (Arabic musical modes). Their Lecha Dodi melodies are often intricate and deeply emotive, shifting through various modes depending on the weekly parasha or the specific mood the hazzan wishes to evoke. These melodies are passed down orally, generation to generation, and often feature complex ornamentations that are unique to the Syrian tradition. The blend of ancient Hebrew poetry with rich Middle Eastern musicality creates an unparalleled spiritual experience.
  • Iraqi Jews sing Lecha Dodi with melodies that are distinctively Baghdadi, often characterized by a slightly faster tempo and a more direct, yet still deeply spiritual, appeal. Their piyutim for Kabbalat Shabbat might also include other ancient hymns from the Babylonian tradition.
  • Yemenite Jews have their own unique pronunciation and melodic style, which is often monophonic (single-voiced) and deeply rooted in ancient liturgical chant, distinct from the maqam traditions of other Mizrahi communities. Their Lecha Dodi would be sung with a more ancient, almost primordial, sound, emphasizing the words and their profound meaning.
  • Turkish and Greek (Romaniote and Sephardi) Jews also have their own Lecha Dodi tunes, often reflecting local influences, sometimes incorporating Ottoman classical music structures.
  • The diversity in Lecha Dodi melodies itself tells a story of a global people, unified by text but enriched by the cultural tapestries of their host lands. Each melody is a living archive, preserving the sounds and sentiments of a particular community's history.

• Other Piyutim and Pre-Shabbat Songs: Beyond Lecha Dodi, many communities have specific piyutim or songs sung before or during Kabbalat Shabbat that mark the transition.

  • Moroccan Jews frequently sing Yedid Nefesh or Baruch Haba with beautiful, haunting melodies, preparing the soul for the sanctity of Shabbat. The entire Kabbalat Shabbat service in Moroccan synagogues is often characterized by a continuous flow of song and communal participation, with the hazzan leading but the congregation joining in with full voice.
  • Sephardic communities in general place a strong emphasis on singing the entire Kabbalat Shabbat service, with each psalm and prayer having its own traditional melody, often culminating in a lively and spirited Mizmor Shir LeYom HaShabbat. The Shir HaShirim (Song of Songs) is also often recited on Friday afternoon by some communities, a mystical allegory for the love between God and Israel, an apt prelude to the "marriage" of Shabbat.
  • Yemenite Jews have a tradition of singing piyutim known as diwans (collections of poetry) on Friday evenings, either in the synagogue or at home, often accompanied by rhythmic hand-clapping, creating an immersive and soulful experience that welcomes the Shabbat. These piyutim are often in Judeo-Arabic or ancient Hebrew, expressing deep spiritual longing and praise.

The profound emphasis on melody and communal singing in Sephardi and Mizrahi Kabbalat Shabbat is not merely aesthetic; it is deeply spiritual. The act of singing together, often in complex harmonies or unison chants, creates a powerful sense of achdut (unity) and elevates the soul, physically and emotionally preparing the community to receive the special sanctity of Shabbat. The melodies carry the weight of generations, linking the present to an unbroken chain of tradition, making the arrival of Shabbat a truly immersive, communal, and heartwarming experience. The very air in the synagogue or home seems to vibrate with the anticipation and joy of the incoming holy day.

Contrast

The Arukh HaShulchan, a monumental Ashkenazi halachic work from the late 19th/early 20th century, meticulously unpacks the intricacies of Shabbat candle lighting, particularly focusing on the concept of tosefet Shabbat and the various opinions surrounding lighting early based on plag hamincha. While the fundamental mitzvah of lighting Shabbat candles is universal, the precise timing and the halachic framework for accepting Shabbat often present a nuanced difference between Ashkenazi and Sephardi/Mizrahi practice.

The Arukh HaShulchan (264:10-265:6) details the debate among Ashkenazi poskim (halachic decisors) regarding lighting candles before sheki'ah (sunset) and the acceptance of Shabbat. It highlights the view that if one lights candles, even before plag hamincha, they accept Shabbat and are forbidden from doing melacha (prohibited labor). However, it clarifies that generally, one should not light too early, and the earliest acceptable time for tosefet Shabbat is usually plag hamincha. The text grapples with the tension between accepting Shabbat early and ensuring that the Mincha prayer is recited at its proper time (before sunset) and Maariv at its proper time (after nightfall). The Arukh HaShulchan emphasizes that once candles are lit with the intention of accepting Shabbat, Shabbat has begun for that individual, regardless of the precise minute of sheki'ah. This reflects a prominent Ashkenazi custom of lighting candles 18 minutes before sunset, thereby consciously accepting tosefet Shabbat.

In contrast, Sephardi and Mizrahi communities, whose halachic practice is primarily guided by the Shulchan Arukh of Rabbi Yosef Karo (a 16th-century Sephardic authority), generally approach the timing of Shabbat candle lighting with a different emphasis. The Shulchan Arukh (Orach Chaim 261:2) states that one should light Shabbat candles close to sheki'ah, typically 18 or 20 minutes before sunset. However, unlike the detailed discussion in the Arukh HaShulchan about plag hamincha as a potential zman (time) to begin Shabbat (thereby necessitating a "short Friday"), the Sephardic tradition generally maintains that Kabbalat Shabbat (the special prayers welcoming Shabbat, including Lecha Dodi) serves as the primary mechanism for the community to accept Shabbat.

Here are the key points of contrast:

Timing of Acceptance and Plag HaMincha

• Arukh HaShulchan (Ashkenazi perspective): The Arukh HaShulchan presents a robust discussion around plag hamincha (approximately 1.25 sha'ot zmaniyot – proportional hours – before sunset) as a legitimate, though not universally adopted, time to accept tosefet Shabbat and light candles. If one lights candles after plag hamincha and before sunset, they accept Shabbat, and all melacha becomes forbidden for them. This creates a "short Friday" where one performs Mincha before plag hamincha and then accepts Shabbat, praying Maariv after nightfall. This flexibility is often embraced by communities seeking to bring Shabbat in earlier, especially during long summer days.
• Sephardi/Mizrahi Minhag (Shulchan Arukh perspective): While the Shulchan Arukh acknowledges the concept of tosefet Shabbat, it does not generally promote plag hamincha as a widespread time for beginning Shabbat for the entire community. For most Sephardi communities, the primary time for lighting candles is typically 18-20 minutes before sunset. The acceptance of Shabbat for the community is generally understood to occur with the communal recitation of Kabbalat Shabbat prayers, specifically the phrase "Bo'i Challah" (Come, Bride) at the end of Lecha Dodi, or at the very latest, with the recitation of Barechu at the beginning of Maariv. This means that while individuals light candles and thereby accept Shabbat upon themselves, the community as a whole generally refrains from melacha only from the time of Kabbalat Shabbat or close to sheki'ah.
  • For instance, in many Moroccan and Syrian communities, Mincha is often prayed very close to sheki'ah, sometimes even after candle lighting, provided it's still daytime. The transition to Shabbat is marked by the Kabbalat Shabbat service which begins after Mincha, often after the candles are already lit at home. The individual who lights the candles accepts Shabbat upon themselves when they recite the blessing and uncover their eyes.

The Role of the Individual vs. Community

• Arukh HaShulchan: The Arukh HaShulchan emphasizes the individual's acceptance of Shabbat upon lighting candles, even if it creates a personal "short Friday" for that individual, while the community may still be operating on weekday time.
• Sephardi/Mizrahi: While the individual lighting candles accepts Shabbat, there's a strong emphasis on the communal acceptance of Shabbat, often synchronized with the Kabbalat Shabbat prayers in the synagogue, which typically begin closer to sunset, not as early as plag hamincha. This fosters a sense of collective entry into the sacred time.

Flexibility and Regional Variations

It's crucial to note that neither tradition is entirely monolithic. Some Sephardic communities, particularly those influenced by later poskim like the Ben Ish Chai (Rabbi Yosef Chaim of Baghdad), do discuss the permissibility of lighting earlier, acknowledging the concept of tosefet Shabbat and its benefits. The Ben Ish Chai (Parashat Noah 1:15) indeed mentions that one may light even an hour and a quarter before sunset, accepting Shabbat at that time. However, this is often presented as a personal option rather than a universal communal practice for Kabbalat Shabbat services starting that early.

The key distinction lies in the foundational halachic framework and the prevalent communal custom. The Arukh HaShulchan (Ashkenazi) provides a detailed analysis of plag hamincha as a specific zman for tosefet Shabbat that directly impacts Mincha and Maariv timings. Sephardi poskim, while acknowledging the concept of tosefet Shabbat, generally adhere more closely to sheki'ah as the primary halachic transition point for the community and structure their prayers around that, even if individual candle lighters accept Shabbat earlier. Both approaches are deeply rooted in Halacha and reflect the beautiful diversity within Jewish practice, each offering a pathway to sanctify and welcome the holy day of Shabbat with devotion and reverence. The difference is one of emphasis and interpretation of the optimal way to fulfill the mitzvah and embrace the sanctity of the Sabbath.

Home Practice

To bring a touch of Sephardi/Mizrahi warmth and depth into your own Shabbat preparations, consider adopting a simple yet profound practice that emphasizes the sensory and spiritual aspects of welcoming the Queen of Shabbat.

The Practice: Engaging the Senses with B'samim (Spices) and Personal Prayer

Before lighting your Shabbat candles, take a moment to engage your sense of smell, preparing your soul for the sacred transition, a custom found in many Sephardi and Mizrahi homes.

1. Prepare your B'samim: Just as Havdalah uses spices to invigorate the soul at Shabbat's departure, many communities, particularly those from North Africa and the Middle East, have a custom of using fragrant spices to welcome Shabbat, or simply incorporating beautiful scents into their pre-Shabbat preparations. Choose a small dish of aromatic spices – perhaps whole cloves, star anise, dried rose petals, or a blend of cinnamon and cardamom. You can even use a small satchel of dried lavender or a drop of rosewater. The goal is to create a pleasant, uplifting aroma.
2. The Moment of Transition: As you gather your candles and matches, take a deep breath and consciously shift your mindset from the week's hustle to Shabbat's tranquility. Just before you light the candles (or immediately after, if your custom is to light then bless), take a moment to inhale the fragrance of your b'samim. Let the beautiful scent fill your senses.
3. Personal Prayer & Intention: As you smell the spices, close your eyes for a moment and offer a silent, heartfelt prayer. This is a powerful time for tefillah (prayer), as the Shabbat candles are considered a conduit for blessings. You might pray for:
   • Peace in your home and family (shalom bayit): "May this light bring peace, harmony, and understanding to my household."
   • Health and well-being: "May my loved ones and I be blessed with health and strength."
   • Livelihood and sustenance: "May our work be blessed, and our needs be met."
   • Spiritual growth: "May this Shabbat bring us closer to You, Hashem, and deepen our appreciation for Your Torah."
   • For the wider Jewish people and the world: "May peace descend upon Israel and all humanity." This moment of personal prayer, illuminated by the nascent Shabbat light and accompanied by fragrant spices, is a beautiful way to infuse the mitzvah with profound personal meaning. It's a quiet conversation with the Divine, an opportunity to pour out your heart and articulate your deepest hopes and gratitude as you welcome the sacred day.
4. Gaze and Absorb: After your prayer, open your eyes and gently gaze at the flickering flames. Allow the light to wash over you, symbolizing the spiritual illumination and warmth that Shabbat brings. Let the scent linger, a reminder of the holiness that has entered your home.

This practice, simple as it is, connects you to a rich tradition of engaging all senses in the service of God and sanctifying time. It transforms the act of lighting candles into a holistic, deeply personal, and spiritually enriching experience, mirroring the vibrant and textured way Sephardi and Mizrahi communities embrace Shabbat. It’s an invitation to pause, reflect, and consciously usher in the divine presence into your home, making Shabbat not just a day of rest, but a day of renewed spiritual connection and abundant blessing.

Takeaway

The Sephardi and Mizrahi traditions of welcoming Shabbat, from the precise halachic considerations to the evocative melodies and fragrant customs, are a radiant testament to the enduring power of Jewish heritage. They remind us that while the core commandments are universal, the expressions of devotion are as diverse and rich as the communities themselves. This vibrant tapestry, woven from centuries of resilience, adaptation, and unwavering faith across continents, offers not just historical insight but a living, breathing blueprint for infusing our lives with deeper meaning, beauty, and communal joy. To explore these traditions is to touch the soul of a people who, through every challenge, held fast to the light of Torah, creating an unparalleled legacy of spiritual artistry and unwavering commitment that continues to illuminate the entire Jewish world.