Arukh HaShulchan, Orach Chaim 266:24-267:2

Hook

Imagine the warm, honeyed glow of a thousand Shabbat candles, each flame a whisper of ancient tradition, each scent a memory carried across continents. In Sephardi and Mizrahi homes, the act of welcoming Shabbat is a tapestry woven with threads of deep halakha, vibrant communal custom, and melodies that echo from Spain to Syria, Morocco to Mumbai. It is a moment where the practicalities of Jewish law intertwine seamlessly with the spiritual embrace of the sacred day, a profound journey often marked by unique approaches to the very first mitzvah of Shabbat: lighting the candles. This journey is not merely about fulfilling a commandment, but about embodying the distinct textures of a living heritage, passed down through generations, resilient and radiant.

Context

Place: From the Iberian Peninsula to the Global Diaspora

Our exploration delves into the rich tapestry of Jewish life that flourished across the Iberian Peninsula, subsequently radiating outward following the Expulsion of 1492. These traditions traveled with our ancestors, establishing vibrant communities throughout North Africa (Morocco, Algeria, Tunisia, Libya), the Ottoman Empire (Turkey, Greece, the Balkans, Syria, Iraq, Egypt, Palestine), Persia (Iran), Yemen, and Central Asia (Bukharan Jews). Each locale infused the core of Jewish practice with its own unique cultural flavors, creating a mosaic of minhagim (customs) that are both distinct and deeply interconnected. While the Arukh HaShulchan itself was authored in Lithuania, its comprehensive scope often engages with and elucidates these far-reaching Sephardi and Mizrahi practices, serving as a valuable lens through which to appreciate their intricacies.

Era: Spanning Centuries of Resilience and Adaptation

This heritage spans well over a millennium, from the Golden Age of Spain, with its towering intellectual and poetic achievements, through the profound dislocations and subsequent re-establishments across the Mediterranean basin and beyond. The period following the 1492 expulsion forced communities to adapt and innovate, preserving their halakhic and spiritual legacies while integrating into new environments. The halakhic discussions we engage with, even from a 19th-century Ashkenazi source like the Arukh HaShulchan, reflect the culmination of centuries of rabbinic discourse, grappling with the diverse practices that had evolved and solidified across different regions. This shows the enduring strength and adaptability of Jewish law and custom in the face of historical challenges, ensuring that the light of Shabbat continued to burn brightly, wherever Jews found themselves.

Community: A Vibrant Tapestry of Sephardi and Mizrahi Peoples

The term "Sephardi and Mizrahi" encompasses an incredible diversity of communities, each with its own proud identity. From the eloquent scholarly traditions of Syrian Jewry, to the mystical depths of Moroccan Jewry, the ancient roots of Yemenite Jewry, the vibrant culture of Iraqi Jewry, and the unique practices of Persian and Bukharan Jewry – all contribute to this expansive heritage. While united by a shared reverence for Torah and Mitzvot, their approaches to piyut (liturgical poetry), nusach (prayer melodies), and minhag can vary significantly. Our exploration today touches upon these shared roots and divergent paths, celebrating the beauty of this internal diversity, particularly as it relates to the sacred act of welcoming Shabbat, a moment universally cherished yet uniquely expressed. The Arukh HaShulchan, in its attempt to synthesize Jewish law, often highlights where these communal practices diverge, underscoring the importance and legitimacy of each minhag.

Text Snapshot

The Arukh HaShulchan, in its detailed examination of Shabbat candle lighting, offers a fascinating glimpse into the nuanced interplay of halakha and custom, particularly regarding the acceptance of Shabbat. While authored in an Ashkenazi context, its recognition of diverse practices, especially concerning the timing of kabalat Shabbat (the acceptance of Shabbat), is invaluable for understanding Sephardi and Mizrahi traditions.

Here are a few lines from Arukh HaShulchan, Orach Chaim 266:24-267:2 that illuminate this discussion:

"וכל זה כשמקבל שבת בהדלקה, וכן מנהג העולם שנשים המדליקות מקבלות שבת בהדלקה." (266:26) "And all this is when one accepts Shabbat with the lighting, and such is the custom of the world that women who light accept Shabbat with the lighting."

"אבל אם לא קיבל שבת עדיין מותר לו לעשות כל המלאכות." (266:26) "But if one has not yet accepted Shabbat, it is permitted for him to perform all labors."

"והעיקר תלוי במנהג המקום, דכל מקום הולכין אחר מנהג המקום." (267:2) "The main thing depends on the local custom, for in every place, one follows the local custom."

These passages highlight a critical point: while lighting candles can signify the acceptance of Shabbat, it is not universally mandated to do so immediately. The Arukh HaShulchan explicitly acknowledges that the minhag of the place dictates when Shabbat is truly accepted, allowing for different timings and approaches, a concept central to Sephardi and Mizrahi observance.

Minhag/Melody

A profound and widely observed minhag in many Sephardi and Mizrahi communities, directly related to the Arukh HaShulchan's discussion of kabalat Shabbat, concerns the order of lighting Shabbat candles and reciting the blessing, and its implications for the actual ushering in of the holy day. This practice beautifully illustrates the depth and texture of these traditions, emphasizing the communal aspect of Shabbat's arrival.

In numerous Sephardi and Mizrahi communities – including those from Morocco, Syria, Iraq, Iran, and parts of the Ottoman Empire – women typically light the Shabbat candles first. Only after the candles are lit do they cover their eyes and recite the blessing: "בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת" (Blessed are You, Lord our G-d, King of the universe, Who has sanctified us with His commandments and commanded us to light the Shabbat candle). This order, lighting then blessing, aligns with the general halakhic principle of over la'asiyatan (reciting the blessing before performing the mitzvah), as the action of lighting is considered ongoing or completed as the blessing is recited.

Crucially, in these communities, the act of lighting the candles, even with the blessing, does not automatically constitute the acceptance of Shabbat for the individual lighting them. This is a significant distinction, allowing for a window of time during which light melakha (prohibited work) is still permitted if necessary, after the candles are lit but before Shabbat officially begins for the community. The full acceptance of Shabbat, or kabalat Shabbat, often occurs later, typically with the communal recitation of Barchu during the Ma'ariv (evening) service, or at the conclusion of Lecha Dodi, the beloved liturgical poem that joyfully welcomes the Shabbat Queen.

This approach is rooted in a rich halakhic tradition, distinguishing between the individual's performance of the mitzvah of candle lighting and the communal ushering in of Shabbat. It offers practical flexibility while maintaining the sanctity of the mitzvah. The Arukh HaShulchan's words, "אבל אם לא קיבל שבת עדיין מותר לו לעשות כל המלאכות" (266:26), directly resonate with this practice, acknowledging that one's personal kabalat Shabbat is distinct from the moment of lighting if that is the established minhag. The emphasis on "מנהג המקום" (local custom) in 267:2 further legitimizes this nuanced approach.

The transition into Shabbat is further imbued with spiritual depth and communal joy through the piyut of Lecha Dodi. In Sephardi and Mizrahi synagogues, Lecha Dodi is not just a prayer; it is a profound melodic experience. Each community possesses its own unique nusach (melodic tradition) and maqamat (modal systems) for this piyut, transforming the synagogue into a symphony of anticipation. From the soulful, contemplative melodies of Iraqi Jews (often in Maqam Nahawand or Ajami) to the vibrant, rhythmic tunes of Moroccan and Syrian Jews, the singing of Lecha Dodi is the communal crescendo that truly signals the arrival of Shabbat. The entire congregation rises, often turning to face the entrance of the synagogue as the final stanza, "בּוֹאִי כַלָּה, בּוֹאִי כַלָּה, כִּי בָא מוֹעֵד" (Come, my bride, come, my bride, for your time has come), is sung with fervent devotion. It is at this moment, united in song and spirit, that the community collectively accepts Shabbat, a beautiful and powerful embodiment of the Arukh HaShulchan's principle that the "main thing depends on the local custom." This communal melody becomes the very fabric of kabalat Shabbat, weaving together individual preparation with shared spiritual elevation.

Contrast

The diverse ways Jewish communities welcome Shabbat beautifully illustrate the principle that "the main thing depends on the local custom," as articulated by the Arukh HaShulchan. A significant and respectful point of contrast lies in the precise moment of kabalat Shabbat (acceptance of Shabbat) in relation to the candle lighting, particularly when comparing the aforementioned Sephardi/Mizrahi minhag with the prevalent Ashkenazi practice.

In most Ashkenazi communities, the custom is for the woman lighting Shabbat candles to recite the blessing before lighting the candles. Immediately upon saying the blessing and performing the act of lighting, she is considered to have accepted Shabbat. This means that after the candles are lit, she may no longer perform any melakha (prohibited work) for Shabbat. This practice is often rooted in the understanding that the blessing, which sanctifies the act, also sanctifies the person performing it, thereby immediately bringing them into the sanctity of Shabbat. The sequence of "blessing then lighting" ensures that the blessing is recited over the mitzvah before its completion, and the subsequent lighting serves as the final, binding act of kabalat Shabbat for the individual.

This differs from the Sephardi/Mizrahi approach where, as discussed, the candles are lit first, then the blessing is recited, and the individual does not necessarily accept Shabbat immediately. This allows for a short grace period where melakha might still be performed if absolutely necessary, before the full, communal kabalat Shabbat takes place later in the synagogue. Both traditions are deeply rooted in legitimate halakhic opinions and historical developments. The Arukh HaShulchan, while being an Ashkenazi work, thoughtfully presents these different approaches, respecting the validity of each. It reminds us that there is no single "right" way for all, but rather a rich spectrum of practices, each cherished and deeply meaningful to its adherents, all leading to the same holy destination of Shabbat. This difference is not about superiority, but about the beautiful, textured diversity that enriches the Jewish world.

Home Practice

To embrace the rich spirit of Sephardi and Mizrahi traditions regarding kabalat Shabbat and the power of minhag, consider a small, yet meaningful adoption for your own Shabbat candle lighting ritual:

After you have lit your candles and recited your blessing (according to your personal or communal custom), take an extra moment before resuming any pre-Shabbat preparations. Instead of immediately turning to the next task, pause. Sit or stand for a minute or two in the gentle glow of the Shabbat lights. During this quiet moment, consciously reflect on the transition from the mundane week to the sacred Shabbat. You might choose to hum a Sephardi Lecha Dodi melody (many beautiful versions are easily found online, from Moroccan to Syrian to Iraqi traditions) or simply offer a silent, personal prayer for peace, health, and spiritual connection for your household and for Klal Yisrael. This practice allows you to intentionally create a personal "buffer zone" for kabalat Shabbat, mirroring the deliberate, often communal, transition found in many Sephardi and Mizrahi communities, deepening your personal connection to the arrival of the Shabbat Queen.

Takeaway

The Arukh HaShulchan, a beacon of halakhic scholarship, ultimately reminds us of a profound truth: "והעיקר תלוי במנהג המקום, דכל מקום הולכין אחר מנהג המקום" – "The main thing depends on the local custom, for in every place, one follows the local custom." This isn't merely an acknowledgment of diversity; it's a celebration of it. The varied approaches to welcoming Shabbat, from the precise timing of kabalat Shabbat to the soul-stirring melodies of Lecha Dodi in different maqamat, are not deviations but vibrant expressions of a singular, enduring faith. They underscore that Jewish tradition is a living, breathing entity, adapting and thriving across lands and centuries, each community adding its unique, precious thread to the magnificent tapestry of Torah, piyut, and minhag. May we continue to honor and cherish this boundless heritage, finding inspiration in its depth and beauty.