Arukh HaShulchan, Orach Chaim 264:3-9

Shabbat Shalom, beloved friends, and welcome to a journey illuminated by the enduring flame of Sephardi and Mizrahi heritage! Prepare your hearts and minds to be enveloped in the warmth of tradition, the richness of our history, and the vibrant melodies that have accompanied our people across continents and centuries.

Hook

Imagine the twilight descending upon a bustling souk in Marrakech, the scent of mint tea and spices still lingering in the air, as suddenly, from countless homes, a new light blossoms – the gentle, unwavering glow of Shabbat candles, transforming the mundane into the sacred, a beacon of peace in every window. This is the enduring spirit of Sephardi and Mizrahi Jewry, a tradition steeped in light, song, and unwavering devotion.

Context

Our path today leads us through the intricate tapestry of Sephardi and Mizrahi Jewish life, exploring a corner of halakha that touches every Jewish home: the sacred act of kindling Shabbat lights. While the particular text we're engaging with, the Arukh HaShulchan, hails from an Ashkenazi tradition, it serves as an excellent springboard for us to illuminate the distinct, yet profoundly connected, practices and perspectives within our Sephardi and Mizrahi world. It allows us to appreciate the shared roots of halakha while celebrating the beautiful divergences that make our diverse communities so rich.

Place: From Iberia to the East

The geographical breadth of Sephardi and Mizrahi Jewry is truly astounding, spanning millennia and continents. Our story begins in the golden age of Sepharad – the Iberian Peninsula – where Jewish life flourished for centuries, producing unparalleled intellectual and spiritual giants. Following the expulsions of the late 15th century, these "Sephardim" dispersed across the Ottoman Empire, North Africa, the Low Countries, and eventually the Americas, establishing new vibrant centers of learning and practice. Simultaneously, and in many cases, predating the Iberian experience, Jewish communities thrived in the lands of the "Mizrach" – the East. These "Mizrahim" include the ancient and venerable communities of Babylonia (Iraq), Persia (Iran), Yemen, Syria, Egypt, North Africa (Morocco, Algeria, Tunisia, Libya), Ethiopia, India, and Central Asia (like the Bukharan Jews). Each locale contributed unique flavors to the broader Jewish tradition, developing distinct liturgical styles, customs, and interpretations of Jewish law, all while maintaining a deep reverence for the foundational texts of Torah and Talmud. The beauty of our heritage lies in this kaleidoscopic diversity, where a Moroccan Jew's Shabbat table might look different from a Syrian Jew's, yet both are profoundly connected to the same ancient roots.

Era: From Geonim to Our Time

The historical arc of Sephardi and Mizrahi halakha is long and illustrious, deeply rooted in the post-Talmudic period. The Geonim of Babylonia (6th-11th centuries CE) laid the foundational halakhic framework, influencing all subsequent Jewish legal development. Following them, the Rishonim (early commentators, 11th-15th centuries) saw the rise of towering figures like Rabbi Isaac Alfasi (the Rif) in North Africa and Spain, Maimonides (Rambam) in Egypt and Spain, and Nachmanides (Ramban) in Spain. Their works became the bedrock of Sephardic halakha, often prioritizing the rulings of the Rif and Rambam. The pivotal moment for codified Sephardic law arrived with Rabbi Yosef Karo's Bet Yosef and its abridged version, the Shulchan Arukh (16th century, Safed), which became the definitive halakhic code for the vast majority of Sephardi and Mizrahi communities. This era saw the flourishing of kabbalistic thought in Safed, profoundly influencing Sephardic liturgy and mystical practices. From the Shulchan Arukh onward, generations of Acharonim (later commentators) across North Africa, the Middle East, and beyond continued to interpret, expand upon, and apply these laws, ensuring their relevance and vibrancy through centuries of changing circumstances, right up to the present day.

Community: A Tapestry of Living Traditions

When we speak of "Sephardi/Mizrahi," we are embracing a magnificent plurality, not a monolithic entity. It encompasses the ancient, proud traditions of the Yemenite Jews, who preserved unique pronunciations and melodies for millennia, isolated yet vibrant. It includes the sophisticated legal and liturgical heritage of Syrian Jews (Aram Soba), particularly those from Aleppo and Damascus, known for their meticulous adherence to minhagim (customs) and their rich musical tradition of piyutim and maqamat. We find the passionate and mystical world of Moroccan Jewry, famous for their deep veneration of tzaddikim (righteous individuals), their unique pesach traditions, and their distinctive culinary arts. There are the elegant customs of the Baghdadi Jews, the scholarly pursuits of the Tunisian Jews, the resilience of the Persian Jews, and many more. While sharing fundamental halakhic principles, each of these communities developed nuances in their minhagim, their piyutim, their culinary practices, and their communal organization, creating a rich tapestry of Jewish life that continues to thrive and evolve. Our exploration of Shabbat candle lighting will touch upon some of these shared principles and highlight the beautiful variations within this grand mosaic, always respecting the unique flavor each community brings to the table of Jewish tradition.

Text Snapshot

The Arukh HaShulchan, penned by Rabbi Yechiel Michel Epstein in late 19th/early 20th century Lithuania, is a monumental Ashkenazi halakhic work. While Sephardi and Mizrahi communities primarily follow the Shulchan Arukh of Rabbi Yosef Karo and subsequent Sephardic poskim, the fundamental halakhic principles regarding Shabbat candle lighting are universal. We engage with a snapshot from the Arukh HaShulchan (Orach Chaim 264:3-9) not as a source for Sephardic minhag, but as a concise exposition of the general laws, allowing us to then highlight the distinct Sephardic/Mizrahi approaches and their underlying sources.

Here, the Arukh HaShulchan delves into the timing of Shabbat candle lighting, the significance of the bracha, and the concept of kabbalat Shabbat (acceptance of Shabbat):

"The time for lighting is tosefet Shabbat, meaning before sunset... And after lighting, one recites the blessing, and with this blessing, one accepts Shabbat. However, a woman should not recite the blessing after lighting the candles while they are lit, for this is a blessing on something that is already done. Therefore, it is customary for women to cover their faces after lighting and then recite the blessing, and only then uncover their faces... And even if a woman lights before the time of kabbalat Shabbat for the community, she accepts Shabbat upon herself with her lighting and blessing."

This passage, while detailing an Ashkenazi approach to the bracha and kabbalat Shabbat, provides a clear framework for us to discuss how Sephardi and Mizrahi communities, rooted in the Shulchan Arukh and earlier Rishonim, navigate these same halakhic questions with their own beautiful and distinct practices.

Minhag/Melody

The lighting of Shabbat candles ( הדלקת נרות שבת, Hadlakat Nerot Shabbat) is a cornerstone of Jewish life, transforming the home into a sanctuary of light and peace. For Sephardi and Mizrahi communities, this mitzvah is imbued with profound kavvanah (intention) and simcha (joy), often accompanied by unique customs and, of course, the vibrant tapestry of piyut (liturgical poetry) and melody. While the Arukh HaShulchan describes the Ashkenazi practice of covering the eyes after lighting to recite the bracha over the still-unfulfilled mitzvah, Sephardi and Mizrahi practice, following the Shulchan Arukh of Rabbi Yosef Karo, generally takes a different approach to the order of the bracha and the acceptance of Shabbat.

The Sephardi/Mizrahi Practice of Candle Lighting

In most Sephardi and Mizrahi communities, the prevailing minhag is to recite the blessing before lighting the candles. This is in direct adherence to the general halakhic principle that a bracha should precede the performance of the mitzvah (birkat ha-mitzvah over la-aseiyatah). The concern raised in the Arukh HaShulchan about making a bracha on an act already completed is addressed differently.

Order of Bracha and Lighting:

• The Shulchan Arukh (Orach Chaim 263:5) explicitly states: "A woman recites the blessing, and then lights." This is the foundational ruling for Sephardi and Mizrahi Jews.
• How is the bracha not considered levatalah (in vain)? The understanding is that the bracha is recited on the act of lighting, which is imminent. The mitzvah is not fully completed until the candles are burning and serving their purpose of providing light for Shabbat. Therefore, when the bracha is recited, the act of lighting is still pending, making the blessing entirely valid.
• The Act of Lighting: After reciting the bracha ("בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת" - Baruch Atah Adonai Eloheinu Melech ha'Olam, Asher Kid'shanu b'Mitzvotav v'Tzivanu l'Hadlik Ner Shel Shabbat), the woman immediately proceeds to light the candles. This flow from blessing to action is deeply meaningful, emphasizing the readiness and intention to fulfill the divine commandment.

Kabbalat Shabbat (Acceptance of Shabbat):

For most Sephardi and Mizrahi communities, the individual act of lighting candles and reciting the bracha by the woman of the house does not automatically constitute her kabbalat Shabbat (acceptance of Shabbat), unless she explicitly intends to do so. This is a significant difference from the Ashkenazi practice mentioned in the Arukh HaShulchan.

• Community Acceptance: Typically, kabbalat Shabbat for the individual and the household follows the communal acceptance in the synagogue, often with the recitation of Barchu during Ma'ariv or earlier with Lekha Dodi. This allows the woman who lit candles to continue preparing for Shabbat for a short period, if necessary, without violating Shabbat.
• Specific Intent: If a woman does wish to accept Shabbat upon herself immediately with the candle lighting, she must have that explicit intention. Otherwise, she is considered to have accepted Shabbat when the community does, or when the actual time of sunset arrives.
• Tosefet Shabbat: The concept of Tosefet Shabbat (adding from the weekday to the holy day) is universally observed, but its precise application in relation to candle lighting varies. While candles are lit before sunset, the full acceptance of Shabbat might be slightly later, offering a practical flexibility rooted in halakha.

Hiddur Mitzvah (Beautification of the Mitzvah):

Sephardi and Mizrahi homes often place a strong emphasis on hiddur mitzvah for Shabbat candles.

• Candlesticks: Beautiful candlesticks, often made of brass, silver, or ornate ceramics, are cherished heirlooms. In many Moroccan homes, it is customary to use a special, often large, multi-branched candelabra, sometimes known as a menorah, with a candle lit for each child in the family, in addition to the traditional two.
• Preparation: The area around the candles is meticulously cleaned and often adorned with special cloths or flowers, creating a truly sacred space for the mitzvah. The act is performed with dignity and reverence, reflecting the deep honor given to Shabbat.
• Personal Prayers: After lighting, many women will linger by the candles, offering personal prayers for their families, for health, livelihood, peace, and the coming of Mashiach, often with tears of devotion. This quiet moment of introspection and supplication is a cherished part of the tradition, connecting the physical light to spiritual illumination.

Melody and Piyut Connection

The entire atmosphere surrounding Shabbat candle lighting is infused with a sense of sacred anticipation, and piyut plays a crucial role in setting this tone, even if not directly sung during the lighting itself.

• Atmosphere of Song: While there isn't a specific piyut recited while lighting candles, the act often ushers in a cascade of sacred melodies that permeate the home. The beautiful zemirot (Shabbat songs) that follow, often sung at the Shabbat table, are eagerly anticipated. The rich musical traditions of Sephardi and Mizrahi communities, characterized by their unique maqamat (musical modes) and intricate vocalizations, transform the Shabbat meal into a spiritual feast.
• Lekha Dodi and its Sephardi Melodies: Before the lighting, or as the family gathers shortly after, the synagogue service for Kabbalat Shabbat will feature the beloved piyut Lekha Dodi. Sephardi and Mizrahi communities have a vast repertoire of stunning melodies for Lekha Dodi, each community often having several distinct versions, ranging from the soulful and contemplative to the joyous and uplifting. The Moroccan Lekha Dodi often features a call-and-response, while Syrian or Iraqi versions might employ more intricate vocal ornamentation, all designed to transport the worshiper into a state of heightened spirituality and joy. The sound of these melodies, carrying from the synagogue or sung softly in homes, becomes the melodic backdrop to the candles' glow.
• Piyutim for Peace and Blessing: Many Sephardi and Mizrahi communities have piyutim that speak of the blessings of Shabbat, peace, and the light of Torah, which are sung at various points during Shabbat. For example, Adon Olam and Ein Keloheinu, while universal, are sung with distinct Sephardic melodies that are often more elaborate and imbued with a sense of grandeur and antiquity, reflecting the richness of the tradition. The Hadlakat Nerot is the gateway to this world of sacred sound.
• The Silent Prayer: The personal prayers offered by women after lighting the candles, though not a formal piyut, are deeply resonant. These heartfelt supplications, often whispered or thought, are the most personal "melody" of the moment, a direct connection between the individual soul and the Divine, fueled by the light of the mitzvah. The silence itself is a powerful melody, pregnant with devotion and hope.

The Sephardi and Mizrahi approach to Hadlakat Nerot is therefore characterized by a beautiful balance of strict adherence to the Shulchan Arukh's ruling regarding the bracha preceding the act, a more flexible approach to kabbalat Shabbat tied to communal practice, and a profound emphasis on the aesthetic and spiritual beautification of the mitzvah, all enveloped in the rich, melodic tapestry of our ancient and vibrant traditions. It is a moment of profound holiness, where light, intention, and song converge to welcome the Queen of Shabbat.

Contrast

One of the most striking and frequently discussed halakhic differences between Ashkenazi and Sephardi/Mizrahi traditions, particularly for women, centers on the order of the bracha (blessing) and the act of lighting Shabbat candles. This difference, while seemingly minor, highlights fundamental distinctions in halakhic interpretation and the underlying principles applied by various poskim (halakhic authorities).

The Divergent Approaches to Birkat Hadlakat Nerot

Ashkenazi Minhag:

As alluded to in the Arukh HaShulchan and widely practiced in Ashkenazi communities, the traditional approach is to light the candles first, and then recite the bracha.

• The Halakhic Challenge: The general rule for blessings over mitzvot is birkat ha-mitzvah over la-aseiyatah – the blessing should precede the performance of the mitzvah. If one lights the candles first, the mitzvah of lighting (i.e., making the light available) is technically completed before the blessing is recited. This would seemingly render the blessing a birkat levatalah (a blessing in vain) or a birkat she'eina tzerikha (an unnecessary blessing).
• The Solution – "Tartei d'Sasrei" and Covering the Eyes: To resolve this tension, Ashkenazi practice developed the custom of covering the eyes immediately after lighting the candles, before reciting the bracha. By doing so, the woman is temporarily "removing herself" from the benefit of the light. When she recites the blessing, it is understood that the mitzvah is not yet fully "completed" for her, as she has not yet enjoyed or benefited from the light. The full completion of the mitzvah occurs when she uncovers her eyes and sees the light, thereby deriving benefit from it. This is often referred to as tartei d'sasrei (two contradictory acts) or, more accurately, a clever halakhic mechanism to ensure the blessing precedes the full enjoyment of the mitzvah.
• Kabbalat Shabbat: For many Ashkenazim, especially women, the recitation of the bracha over the candles also signifies the acceptance of Shabbat (kabbalat Shabbat). From that moment, they are considered to be in Shabbat mode and refrain from further weekday activities. This is the understanding presented in the Arukh HaShulchan.

Sephardi/Mizrahi Minhag:

In contrast, Sephardi and Mizrahi communities, following the direct ruling of the Shulchan Arukh (Orach Chaim 263:5) and the foundational works of the Rishonim like the Rambam, generally adhere to the principle of reciting the bracha first, and then lighting the candles.

• Adherence to Birkat Ha-Mitzvah Over La-Aseiyatah: The Sephardi approach prioritizes the general halakhic rule that the blessing must precede the action. The act of lighting is viewed as a process, and the bracha is recited on the imminent performance of that process. The mitzvah's completion is not merely the flicking of a match, but the establishment of the Shabbat light in the home, which fully materializes after the candles are lit and burning. Therefore, when the blessing is recited, the mitzvah is still considered "pending" or "in progress."
• No Eye-Covering Custom: There is no widespread custom in Sephardi/Mizrahi communities to cover the eyes after lighting. The bracha is simply recited, followed by the lighting.
• Kabbalat Shabbat: As discussed previously, for Sephardi/Mizrahi communities, the individual lighting of candles and the accompanying bracha generally do not automatically constitute kabbalat Shabbat for the woman, unless she explicitly intends it. Rather, kabbalat Shabbat typically occurs communally in the synagogue or at sunset. This allows for practical flexibility, enabling the woman to finish last-minute preparations without inadvertently violating Shabbat. This also aligns with the understanding that the halakha does not obligate an individual to accept Shabbat prior to the community or the actual onset of Shabbat if they are still engaged in necessary preparations.

The Underlying Halakhic Principles

These differences are not arbitrary but stem from deep halakhic reasoning and varying interpretations of foundational texts:

• Sephardic Emphasis on the Shulchan Arukh: Sephardi poskim and communities place immense weight on the explicit rulings of Rabbi Yosef Karo's Shulchan Arukh, which clearly states, "A woman recites the blessing, and then lights." Deviating from this direct instruction would require very strong justification.
• Ashkenazi Interpretation of Bracha and Kabbalat Shabbat: Ashkenazi poskim, while also respecting the Shulchan Arukh, often incorporate later interpretations and customs (like those found in the Rama's glosses on the Shulchan Arukh or later works like the Mishnah Berurah and Arukh HaShulchan) that address the specific concern of bracha levatalah in this context and often link the individual's kabbalat Shabbat directly to the bracha.

Respectful Coexistence

It is crucial to emphasize that both approaches are valid and deeply rooted in halakhic tradition. Neither is "more correct" than the other. They represent the beautiful diversity within Halakha L'Maaseh (practical Jewish law), demonstrating how different communities, guided by their respective rabbinic traditions, have found legitimate and inspiring ways to fulfill the same sacred mitzvah. The ultimate goal for both is to usher in Shabbat with reverence, joy, and the illuminating light of divine commandment. This respectful difference is a testament to the richness and adaptability of Jewish law across the globe.

Home Practice

The beauty of Sephardi and Mizrahi traditions lies not only in their grand narratives and ancient melodies but also in the subtle, yet profound, ways they infuse daily and weekly life with holiness. To bring a taste of this rich heritage into your own home, regardless of your personal background, consider adopting a simple, yet deeply meaningful, practice surrounding the Shabbat candles.

Embrace the Sensory Welcome: A Moment of Kavvanah and Simcha

Rather than focusing on the precise order of the bracha and lighting, which varies, let us center on the spirit of the Sephardi/Mizrahi welcome to Shabbat, emphasizing kavvanah (intentionality) and simcha (joy).

1. Prepare the Sacred Space: Before the candles are even brought out, take a moment to intentionally prepare the area where they will be lit. This could involve simply cleaning the table, laying down a special cloth, or placing a small vase of fresh flowers nearby. In many Sephardi homes, this preparation is a significant part of kavod Shabbat (honoring Shabbat). This physical act of preparing the space helps to mentally transition from the week's hustle to the holiness of Shabbat. You are not just lighting candles; you are creating an altar of light.

2. A Moment of Silent Intention: As you approach the candles, pause for a breath. Before you light, or before you recite the bracha, take a moment for silent kavvanah. Close your eyes for a brief second and reflect on the week that has passed. Think about loved ones. Offer a personal prayer for peace, health, and blessing for your family and the world. Visualize the light you are about to kindle bringing warmth, understanding, and divine presence into your home. This personal, heartfelt connection to the mitzvah, even for just a few seconds, aligns deeply with the Sephardi emphasis on internal devotion accompanying external acts.

3. Lingering in the Light: After the candles are lit and the bracha recited, instead of immediately turning away, linger for another moment. Gaze at the flickering flames. Allow their gentle glow to fill your vision and your soul. In many Sephardi communities, women will stand by the candles for a short while, offering spontaneous, heartfelt prayers in their own language, pouring out their hopes and gratitude. Even if you don't say formal prayers, simply standing in the newly kindled light, absorbing its peace and beauty, allows the kedushah (holiness) of Shabbat to truly settle within you and your home. Let the light be a physical manifestation of the spiritual light entering your life.

This practice elevates the act of candle lighting from a mere ritual to a profound personal encounter, steeped in intentionality and heartfelt connection, echoing the deep spiritual reverence embedded within Sephardi and Mizrahi traditions. It is a small step, but one that can powerfully transform your welcome to Shabbat.

Takeaway

The journey through Sephardi and Mizrahi Shabbat candle lighting reveals not just a set of halakhic rulings, but a living, breathing testament to our people's enduring spirit. It is a story told in the glow of ancient flames, in the intricate melodies of piyutim, and in the unique customs that reflect centuries of resilience, devotion, and vibrant Jewish life across the globe. We witness a rich tapestry where unity in fundamental faith is celebrated through a magnificent diversity of practice. May the light of these traditions continue to illuminate our homes and hearts, guiding us with wisdom, joy, and an unwavering connection to our shared heritage. Shabbat Shalom!