Ezekiel 37:15-28

The Unbroken Chord: Echoes of Unity in Sephardic and Mizrahi Torah

Hook

Imagine the rich scent of cardamom and cinnamon wafting from a steaming cup of coffee, mingling with the ancient, soulful melodies of piyutim echoing through a sun-drenched synagogue courtyard in Marrakesh or Baghdad, a communal voice rising in fervent prayer for unity and redemption. This is the vibrant pulse of Sephardi and Mizrahi heritage, where every note, every word, every custom is a thread woven into an enduring tapestry of faith and hope.

Context

The Vast Geographies of Jewish Resilience and Flourishing

The terms "Sephardi" and "Mizrahi" encompass a breathtakingly diverse mosaic of Jewish communities, each with its own distinct history, language, and customs, yet bound by a shared reverence for Torah and a profound sense of peoplehood. To speak of these traditions is to traverse continents and millennia, tracing pathways of intellect, spirituality, and unwavering resilience.

Our journey begins in Sefarad, the Hebrew name for the Iberian Peninsula, where Jewish life blossomed into a Golden Age under both Muslim and, for a time, Christian rule. From the 8th to the 15th centuries, centers like Cordoba, Toledo, Granada, and Seville became crucibles of intellectual and cultural innovation. Here, Jewish philosophers like Maimonides (Rambam), poets like Yehuda Halevi and Shlomo Ibn Gabirol, and grammarians, scientists, and physicians not only thrived but actively shaped the intellectual landscape of their host societies. This era saw a unique synthesis of Jewish tradition with Arab and European scholarship, producing a sophisticated and rationalist approach to Torah study, legal codes, and ethical thought that would profoundly influence Jewish life worldwide. The Sephardic minhagim (customs) developed in Spain, characterized by a structured liturgy, a love for piyut (liturgical poetry), and a deep respect for intellectual inquiry, would become foundational for communities far beyond its borders.

The traumatic Expulsion from Spain in 1492, and from Portugal shortly thereafter, scattered these vibrant communities across the globe. Rather than extinguishing their flame, this dispersion ignited new centers of Sephardic life. They found refuge in the Ottoman Empire (present-day Turkey, Greece, the Balkans, Syria, Egypt, and the Land of Israel), where cities like Salonica, Izmir, Istanbul, and Safed became new hubs of Sephardic culture, commerce, and Kabbalistic learning. Here, the Judeo-Spanish language, Ladino (or Judezmo), flourished, preserving medieval Spanish while incorporating Hebrew, Turkish, and Greek elements, becoming a powerful vehicle for Sephardic identity, literature, and song. Other communities settled in North Africa (Morocco, Algeria, Tunisia, Libya), blending with indigenous Jewish populations and developing unique regional customs, often speaking Haketia (a Judeo-Spanish dialect) or local Judeo-Arabic dialects.

Parallel to this Sephardic trajectory, and often predating it by centuries, were the Mizrahi (Eastern) Jewish communities. These ancient communities, often referred to as Yehudei HaMizrah, maintain an unbroken chain of tradition stretching back to the Babylonian exile, long before the rise of Islam.

• In Babylonia (present-day Iraq), communities in Baghdad, Basra, and Mosul were the heirs to the Geonic academies, responsible for the Babylonian Talmud and the codification of Jewish law. Their liturgical traditions, nusach, and pronunciation of Hebrew (often a distinct "Babylonian" or "Iraqi" accent) are among the oldest and most authentic.
• Yemenite Jewry (Teimanim), isolated for centuries in the Arabian Peninsula, preserved a remarkably pure and ancient form of Hebrew pronunciation, liturgy, and biblical chant, often seen as a direct link to Second Temple era practices. Their unique Diwan poetry and philosophical works reflect their distinct intellectual and spiritual journey.
• Persian Jewry (Iran), with roots tracing back to the time of Cyrus the Great, developed rich traditions in Judeo-Persian, preserving a deep connection to mystical thought and a unique musical heritage.
• Syrian Jewry (Aleppo and Damascus), Egyptian Jewry, and the communities of Central Asia (Bukharian Jews) each contributed their distinct flavors to this vast tapestry, with unique culinary traditions, marriage customs, and liturgical melodies (maqamat) that reflected their local environments while remaining fiercely loyal to Jewish law and identity.

Eras of Flourishing and Resilience

The historical timeline of these communities is marked by periods of remarkable intellectual blossoming alongside challenges of persecution and forced migration. The Golden Age of Spain (roughly 900-1200 CE) stands as a testament to Jewish creativity, where poets penned verses in Hebrew and Arabic, philosophers grappled with the great questions of faith and reason, and legal scholars codified the complexities of Jewish law. This era profoundly shaped the Sephardic intellectual paradigm, favoring a rationalist approach to Torah study, exemplified by the peshat (plain meaning) interpretation of texts, while also deeply valuing ethical and moral wisdom.

The expulsion from Spain in 1492 was a catastrophic event, but it also catalyzed a diaspora that spread Sephardic culture globally. The refugees, carrying their books, their customs, and their language, revitalized existing Jewish communities and established new ones, becoming influential in trade and diplomacy across the Ottoman Empire and beyond. This period also saw the flourishing of Kabbalah in Safed, a Sephardic-led mystical revival that profoundly influenced Jewish spirituality, liturgy, and thought across all Jewish denominations.

Mizrahi communities, while not experiencing a single, dramatic expulsion event like 1492, lived for centuries as dhimmis (protected religious minorities) under various Islamic caliphates and empires. This status often meant periods of relative tolerance interspersed with restrictions, economic hardship, and occasional persecution. Yet, through it all, they maintained vibrant communal lives, their scholars engaging in sophisticated legal and philosophical discourse, often in Judeo-Arabic, which became a significant language for Jewish intellectual production. The continuity of these communities, in many cases for over two millennia in the same lands, fostered a deep connection to ancient traditions and a unique resilience.

Communities of Living Heritage: A Legacy of Unity and Redemption

The intellectual and spiritual legacy of Sephardi and Mizrahi Jewry is intimately connected to the themes of the prophet Ezekiel, particularly his vision of national restoration and unity. For communities that had experienced exile, dispersion, and the yearning for return to Zion across centuries, Ezekiel's words in Chapter 37 offered profound comfort and hope.

The Malbim (Rabbi Meir Leibush ben Yehiel Michel Weiser, a 19th-century Eastern European commentator, though his rationalist approach often resonates with Sephardic methodology) on Ezekiel 37:15:1 elucidates this connection beautifully: "After God showed him how the dry bones would live and breath would enter them, He showed him how this general body, once revived, would no longer die – meaning, how the kingship, which is the spirit animating the general body, would be conducted, and how they would return to God through observing His Torah and Mitzvot, which is the intellectual soul in the general body." Here, the Malbim connects the physical revival of the Jewish people to their spiritual and political renewal – the establishment of righteous kingship and the faithful observance of Torah, which he equates to the "intellectual soul" animating the national body. This holistic view of redemption, encompassing physical return, spiritual adherence, and political sovereignty, deeply resonated with Sephardi and Mizrahi communities who saw their history as an ongoing cycle of exile and yearning for this complete restoration.

The commentaries of Nachal Sorek and Tzaverei Shalal (both drawing from earlier traditions and Kabbalistic insights, especially the Ari, Rabbi Isaac Luria) on this very haftarah for Vayigash, provide a profound Sephardi/Mizrahi lens on Ezekiel's prophecy of the two sticks. They emphasize the role of achdut (unity) as a prerequisite for geulah (redemption). Nachal Sorek states: "Rabbenu Ha'Ari z"l explained that Ezekiel was a gilgul (reincarnation) of Cain... for Cain had jealousy and killed his brother. And this prophecy is about unity and peace, and it concerned him to rectify what Cain had distorted." This Kabbalistic interpretation links the ancient sin of fratricide to the internal divisions within Israel, framing Ezekiel's prophecy as a tikkun – a spiritual rectification – for historical disunity.

Tzaverei Shalal (and Chomat Anakh, an almost identical commentary) further expands on this, connecting it directly to the destruction of the Second Temple: "And this prophecy is for the future redemption, speedily in our days. And it is known that the [Second] Temple was destroyed because of baseless hatred (shinat chinam), therefore the hand of God was upon Ezekiel, that we become united, and then we will be redeemed, with God's help. And he made a sign with sticks so that the prophecy would certainly be fulfilled." This commentary highlights a core Sephardic and Mizrahi understanding: the Second Temple's destruction was due to internal strife, shinat chinam, and therefore, future redemption is contingent upon achdut. Ezekiel's act of joining the sticks is not merely a symbolic prediction but a siman (a divinely ordained sign or action) that guarantees the fulfillment of the prophecy of unity, even if Israel might stumble again. This emphasis on the siman as a mechanism for divine promise is a significant theological point, showcasing a deep engagement with the mechanics of prophecy and redemption.

These commentaries reveal a tradition that deeply internalized the lessons of history – from the schism of Judah and Israel to the destruction of the Temples – and saw Ezekiel's vision as both a divine promise and a call to action for internal unity. The diverse communities of Sephardic and Mizrahi Jewry, with their distinct nusachot (liturgical styles), piyutim, and minhagim, nonetheless shared this overarching narrative of exile and redemption, viewing achdut not just as an ideal, but as the very key to unlocking the promised future, as envisioned in Ezekiel's powerful prophecy.

Text Snapshot

G-d's hand came upon me... "O mortal, can these bones live again?" ... "Prophesy to the breath... and they came to life and stood up... these bones are the whole House of Israel." ... "Take a stick and write on it, 'Of Judah'... and take another stick and write on it, 'Of Joseph'... Bring them close to each other, so that they become one stick, joined together in your hand." ... "I will make them a single nation in the land... Never again shall they be two nations... My servant David shall be king over them... I will make a covenant of friendship with them... I will place My Sanctuary among them forever."

Minhag/Melody

The Enduring Resonance of Unity: Piyutim for Redemption and Achdut in Sephardi/Mizrahi Traditions

In the rich tapestry of Sephardi and Mizrahi Jewish life, Torah study is not confined to the beit midrash; it breathes through song, infuses daily practice, and resonates in the very rhythms of communal existence. The prophecy of Ezekiel, particularly the verses of Chapter 37 envisioning the dry bones coming to life and the two sticks of Judah and Joseph becoming one, is not a distant historical account but a living, pulsating hope that finds profound expression in piyutim (liturgical poems) and zemirot (songs). These poetic expressions are not mere embellishments; they are theological statements, philosophical meditations, and heartfelt prayers that have sustained communities through centuries of exile and yearning.

The Haftarah of Vayigash, which includes Ezekiel 37:15-28, is traditionally read on the Shabbat when the Torah portion Vayigash is read. This Torah portion recounts the dramatic reunion of Joseph with his brothers, particularly Judah's impassioned plea, paving the way for the family's migration to Egypt. The juxtaposition of Joseph and Judah's reconciliation in the Torah with Ezekiel's prophecy of their future unity as two "sticks" becoming one is a powerful thematic link, deeply celebrated in Sephardi and Mizrahi communities. It transforms a historical narrative into a prophetic blueprint for ultimate redemption.

The Sacred Art of Piyut: A Vehicle for Hope

Piyutim have been an integral part of Jewish liturgy since the Geonic period (roughly 6th-11th centuries CE), flourishing especially in the Golden Age of Spain and later in the Sephardic and Mizrahi centers across North Africa, the Ottoman Empire, and the Middle East. Unlike the more standardized prayers, piyutim offer a creative, often highly intricate, poetic engagement with biblical themes, rabbinic teachings, and spiritual yearnings. They are designed not just to be recited, but to be sung, to stir the soul, and to deepen the emotional and intellectual connection to prayer.

In many Sephardic and Mizrahi communities, particularly those from Morocco, Syria, and Turkey, the tradition of Bakashot (supplications) is a magnificent example of this. These are collections of devotional poems, often sung before dawn on Shabbat mornings, providing a spiritual prelude to the day's prayers. The Bakashot tradition, especially vibrant in Moroccan and Syrian Jewry, is steeped in Kabbalistic thought and expresses intense longing for divine closeness, the coming of Mashiach, and the ultimate ingathering of Israel. The melodies for Bakashot are often intricate, drawing from the classical Arabic maqam system (in Syrian and Iraqi traditions) or Andalusian musical forms (in Moroccan traditions), imbuing the words with profound emotional depth.

The themes of achdut (unity) and geulah (redemption) are central to these piyutim. They echo Ezekiel's vision, reminding the community of the divine promise and their own responsibility in bringing it to fruition. The commentaries of Nachal Sorek and Tzaverei Shalal (as discussed in the Context section) provide the theological underpinning for this emphasis. The destruction of the Second Temple due to shinat chinam (baseless hatred) serves as a constant historical lesson, and the prophecy of Ezekiel becomes the ultimate tikkun (rectification) – a vision of a united Israel, purified and dwelling securely in its land, with the Sanctuary rebuilt.

Exemplifying the Theme: "Shalom Lakh Bat Ami" (Peace to You, Daughter of My People)

While many piyutim touch upon redemption, a beautiful and widely sung example that captures the spirit of yearning for Zion, unity, and the messianic era is "Shalom Lakh Bat Ami" (Peace to You, Daughter of My People), often attributed to a North African paytan. This piyut is a lament and a comfort, addressing the Jewish people (Bat Ami) in their exile, promising ultimate redemption. Though not solely Sephardic, it is widely embraced across many Mizrahi and Sephardic communities, sung with various regional melodies.

Let's consider a few lines and their connection to Ezekiel 37:

שָׁלוֹם לָךְ בַּת עַמִּי, הִתְנַעֲרִי מֵעָפָר, וְקוּמִי לִבְנִי חָרְבוֹתַיִךְ. Shalom lakh bat ami, hitna'ari me'afar, v'kumi livni horvotayikh. Peace to you, daughter of my people, shake off your dust, and rise to build your ruins.

This opening immediately evokes the imagery of Ezekiel's dry bones, dormant in the dust, being commanded to rise. "Shake off your dust" is a direct parallel to the awakening from spiritual and physical dormancy, a call for national revival. The command to "build your ruins" directly aligns with Ezekiel's vision of national restoration and the rebuilding of the Sanctuary. It's a call to action, not just passive waiting, resonating with the Malbim's idea of a nation's "intellectual soul" returning to God through action.

עוֹד אֶשָּׁאֲרָה אֶת מְעַט מִכָּל עַמִּי, וְאֶשְׁלַח אוֹתָם לַעֲשׂוֹת אוֹת, בְּכָל הַגּוֹיִם לִרְאוֹת כִּי אֲנִי ה'. Od esh'sha'erah et m'at mikol ami, v'eshlach otam la'asot ot, b'khol hagoyim lir'ot ki Ani HaShem. I will yet leave a remnant from all My people, and I will send them to make a sign, among all the nations, to see that I am G-d.

Here, the piyut directly references the concept of a "sign" (ot), which is profoundly significant in the context of our commentaries on Ezekiel. Tzaverei Shalal emphasized that Ezekiel made a "sign with sticks so that the prophecy would certainly be fulfilled." This piyut reflects the enduring belief that the Jewish people themselves, through their survival and eventual redemption, are a living ot – a sign to the world of God's presence and promises. It’s a powerful affirmation of the enduring covenant.

וְהָיוּ לְאֶחָד לְעֵינֵי כָּל רוֹאֵיהֶם, בְּאֶרֶץ הַקֹּדֶשׁ עַל הָרֵי יִשְׂרָאֵל. V'hayu l'echad l'einei kol ro'eihem, b'eretz hakodesh al harei Yisrael. And they shall become one in the eyes of all who see them, in the holy land, upon the mountains of Israel.

This line is an almost direct quote and paraphrase of Ezekiel 37:22: "I will make them a single nation in the land, on the hills of Israel, and one king shall be king of them all. Never again shall they be two nations, and never again shall they be divided into two kingdoms." The piyut captures the essence of Ezekiel's vision of total unity – not just the physical ingathering but the spiritual and national merging into "one." This unity is presented as a public spectacle, "in the eyes of all who see them," fulfilling the Malbim's idea of the nation's spiritual and political revival.

Melodic Traditions and Their Impact

The beauty of these piyutim is inseparable from their melodies. In Syrian Jewish tradition, for example, piyutim are often set to the maqamat (singular: maqam), a system of melodic modes derived from Arabic classical music. Each maqam evokes a specific mood or emotion. For a piyut like "Shalom Lakh Bat Ami," yearning for redemption, a maqam like Maqam Hijaz (often associated with sadness, longing, and prayer) or Maqam Nahawand (often associated with hope and solemnity) might be chosen, depending on the specific community and context. The intricate ornamentation and vocalizations within these maqamat allow for deep personal expression within a communal framework, making the singing a truly immersive spiritual experience.

In Moroccan Jewish tradition, many piyutim draw from the rich heritage of Andalusian classical music, characterized by complex rhythms and melodic structures that reflect the sophisticated cultural fusion of medieval Spain. The melodies are often passed down orally, generation to generation, preserving a living chain of musical heritage. The act of singing these piyutim in unison, particularly in the intimate setting of the Bakashot gatherings, creates a powerful sense of achdut – of being one people, united in prayer and hope, directly enacting the spiritual unity envisioned by Ezekiel.

The act of singing these piyutim is thus a multi-layered experience. It is an act of communal prayer, a study of profound theological ideas, a celebration of poetic artistry, and a living testament to the enduring hope for redemption and unity. In every soulful note, the vision of Ezekiel – of dry bones reawakening, of scattered sticks becoming one, of a Sanctuary rebuilt in a united land – is brought to life, not as an abstract prophecy, but as a tangible, deeply felt aspiration woven into the very fabric of Sephardi and Mizrahi Jewish existence.

Contrast

Divergent Pathways to Unity: The Interpretation of Ezekiel's Sticks and the Catalysts for Redemption

While all Jewish traditions deeply value unity (achdut) and yearn for the ultimate redemption (geulah), the historical experiences, theological priorities, and interpretive frameworks of different communities can lead to distinct emphases in how these concepts are understood and pursued. Ezekiel's prophecy of the two sticks (Judah and Joseph) becoming one in God's hand (Ezekiel 37:15-28) serves as a potent focal point for exploring some of these nuanced differences between Sephardi/Mizrahi and Ashkenazi approaches. The commentaries we have consulted provide a powerful lens into the Sephardi/Mizrahi perspective.

The Sephardi/Mizrahi Emphasis: Shinat Chinam as the Root, Achdut as the Cure, and the Siman as Guarantee

From the Sephardi/Mizrahi perspective, particularly as articulated in commentaries like Nachal Sorek, Tzaverei Shalal, and Chomat Anakh, Ezekiel's prophecy of unity is inextricably linked to the historical trauma of shinat chinam (baseless hatred) and its catastrophic consequence: the destruction of the Second Temple.

1. The Rectification of Sin (Tikkun): The Kabbalistic insight from Rabbenu Ha'Ari, cited by Nachal Sorek, that Ezekiel was a gilgul (reincarnation) of Cain, and that his prophecy of unity is meant "to rectify what Cain had distorted" (the original act of fratricide driven by jealousy), is a profound theological statement. It frames the division between Judah and Joseph, and indeed all internal Jewish strife, as a continuation of humanity's primordial sin of disunity. The redemption, therefore, is not merely a political or physical ingathering but a profound spiritual tikkun – a healing of the very fabric of the Jewish soul from the wounds of internal discord. This perspective highlights a deeply ingrained spiritual consciousness regarding the consequences of disunity, rooted in ancient mystical thought that permeated many Sephardic and Mizrahi communities.

2. Unity as the Prerequisite for Redemption: Tzaverei Shalal and Chomat Anakh explicitly state: "It is known that the [Second] Temple was destroyed because of baseless hatred (shinat chinam), therefore the hand of God was upon Ezekiel, that we become united, and then we will be redeemed, with God's help." This establishes a direct causal link: shinat chinam caused the destruction, and achdut (unity) is the necessary precondition for future redemption. This is not just a moral exhortation; it's presented as a fundamental law of spiritual cause and effect. For communities that experienced multiple exiles, expulsions, and dispersions (from Spain, from various Middle Eastern lands), the lesson of shinat chinam causing national calamity resonated with particular intensity, making the yearning for achdut a palpable, urgent prayer.

3. The Significance of the Siman (Sign): A crucial and distinctive aspect of the Sephardi/Mizrahi interpretation of Ezekiel 37:15-28, as highlighted in Tzaverei Shalal and Chomat Anakh, is the emphasis on Ezekiel's physical act of joining the sticks as a siman (sign). "And he made a sign with sticks so that the prophecy would certainly be fulfilled." And further: "And Ramban z"l wrote that when a prophet performs a sign for a matter, it is fulfilled even if they sin." This introduces a powerful theological concept: the siman acts as a divine guarantee. Even if the Jewish people might falter or sin again, God's promise of unity and redemption, sealed by this prophetic sign, will certainly come to pass. This provides immense comfort and reassurance, acknowledging human fallibility while affirming divine steadfastness. It shifts some of the burden from human perfectibility to divine commitment, catalyzed by the prophetic act. This also implies a very concrete and active role for prophecy and prophetic action in shaping future events.

A General Ashkenazi Perspective: Emphasis on Teshuva and Diverse Messianic Interpretations

While it is impossible to present a monolithic "Ashkenazi view," we can discuss general tendencies and points of comparative emphasis.

1. Emphasis on Teshuva (Repentance): While shinat chinam is certainly recognized in Ashkenazi thought as a cause for the Temple's destruction, the primary emphasis for bringing redemption often falls heavily on individual and communal teshuva (repentance). Many Ashkenazi piyutim and musar (ethical) texts emphasize introspection, self-improvement, and a return to God through meticulous observance of mitzvot and heartfelt repentance as the main pathway to hasten the Messiah's arrival. The burden for redemption often feels placed more directly on human action and spiritual rectitude.

2. The Nature of the "Sticks": In Ashkenazi interpretations, the "two sticks" of Judah and Joseph are universally understood as representing the reunification of the Jewish people. However, the mechanisms by which this unity is achieved, and the guarantees for its fulfillment, might be discussed differently. While the concept of a prophetic sign is acknowledged, the specific theological weight placed on the siman to overcome future potential sins, as detailed by Ramban (who was Spanish-born, but his writings are foundational for both traditions), might not be as overtly highlighted in popular discourse or liturgy as it is in the Sephardi/Mizrahi commentaries specific to this haftarah. The emphasis might be more on the ultimate messianic event itself rather than the siman as a pre-emptive guarantee against human failing.

3. Liturgical and Communal Expressions: Both traditions read Ezekiel 37:15-28 as the Haftarah for Vayigash. However, the accompanying piyutim and qerovot (liturgical poems inserted into the Amidah) in Ashkenazi communities might focus more on Joseph's narrative of recognition and reconciliation with his brothers in Egypt, or on the broader themes of divine providence and family reunion. While the messianic implications are present, the explicit linkage to shinat chinam as the causal agent for destruction and achdut as the guaranteed remedy might be less overtly articulated in the piyutim themselves compared to the directness found in the Sephardi/Mizrahi commentaries. Ashkenazi piyutim for this Shabbat often emphasize the power of teshuva and the importance of family reconciliation.

4. Integration of Mysticism: While Kabbalah is integral to both traditions, its integration into popular discourse and explicit commentary on biblical texts can differ. The direct application of the gilgul (reincarnation) of Cain to Ezekiel's mission of unity, as found in Nachal Sorek, is a characteristic example of how Sephardi/Mizrahi commentaries often weave mystical concepts directly into peshat (simple meaning) or drash (homiletic) interpretations, creating a rich, multi-layered understanding of the text. Ashkenazi commentaries might engage with these ideas but perhaps in separate mystical works rather than as a primary explanation for a Haftarah passage.

Respectful Coexistence of Perspectives

It is crucial to emphasize that these are differences in emphasis and interpretive frameworks, not fundamental disagreements on the value of unity or the longing for redemption. Both traditions cherish the vision of Ezekiel. The Sephardi/Mizrahi approach, shaped by continuous communal life under diverse external influences and a deep engagement with Kabbalistic thought, often presents a holistic view where spiritual rectification, communal unity, and divine guarantees are intricately interwoven. The Ashkenazi approach, shaped by its own unique historical trajectory and intellectual currents, might place greater emphasis on individual repentance and a more direct, perhaps less esoterically-framed, connection between human action and divine response. Both paths are rich, valid, and contribute immeasurably to the kaleidoscope of Jewish thought, each offering profound insights into the timeless message of Ezekiel's prophecy.

Home Practice

Embracing the Spirit of Achdut and Communal Song at Your Shabbat Table

The prophecy of Ezekiel, particularly the powerful image of the two sticks becoming one, is a profound call for unity within the Jewish people. The Sephardi and Mizrahi traditions, as we've explored, have consistently emphasized achdut (unity) as not just an ideal, but a prerequisite for geulah (redemption), deeply internalizing the lesson that shinat chinam (baseless hatred) led to destruction. Bringing this spirit of unity into our homes is a beautiful way to connect with this rich heritage.

A wonderful and accessible way to foster achdut and infuse your home with the joyous, soulful spirit of Sephardi/Mizrahi tradition is through the practice of communal singing at the Shabbat table. The Shabbat meal, or Seudat Shabbat, is a cornerstone of Jewish life in all communities, but in Sephardi and Mizrahi homes, it is often a particularly vibrant and extended affair, a space not just for eating but for deep conversation, storytelling, and exuberant song.

The Practice: Learn and Sing a Sephardi/Mizrahi Zemirah of Unity or Praise.

This practice involves selecting a simple, uplifting zemirah (song) or pizmon (liturgical poem/song) from a Sephardi or Mizrahi tradition and making it a regular part of your Shabbat meals. The act of singing together, in unison, around a shared table, is a powerful embodiment of achdut – creating a single, harmonious voice from many individuals, mirroring Ezekiel's vision of a single, united nation.

Here’s how you can adopt this practice:

1. Choose Your Song:

There are countless beautiful zemirot and pizmonim to choose from. Look for ones that are relatively easy to learn and have uplifting themes of unity, praise for God, or longing for redemption.

• "Mi Ha'ish" (מִי הָאִישׁ): This pizmon, popular in Syrian and other Mizrahi communities, is based on Psalm 34. It's often sung with lively, joyful melodies. Its themes of seeking good and peace (דּוֹרֵשׁ טוֹב, אֹהֵב יָמִים לִרְאוֹת טוֹב) resonate with the pursuit of unity.
• "Tzur Mishelo Achalnu" (צוּר מִשֶּׁלּוֹ אָכַלְנוּ): While widely adopted, its melodies often have strong Sephardic roots. Sung after meals, it expresses gratitude to God, a unifying sentiment.
• "Yah Ribon Olam" (יָהּ רִבּוֹן עוֹלָם): A classic Aramaic zemirah for Shabbat, often sung with various Sephardic and Mizrahi melodies. Its praise of God's dominion over the world unites all in recognition of a higher power.
• "L'cha Dodi" (לְכָה דוֹדִי): While its author was a Kabbalist in Safed (a Sephardic center), and it's universally sung, exploring its diverse Sephardic melodies can be a revelation. Its theme of welcoming Shabbat and longing for redemption is universal.

2. Find the Melody and Lyrics:

• Online Resources: Websites like Piyut.org.il, Sefaria (which sometimes has links to recordings or scores), and YouTube are invaluable. Search for "Sephardic zemirot," "Mizrahi piyutim," or specific song titles. You'll find a wealth of recordings from various communities (Moroccan, Syrian, Iraqi, Yemenite, Turkish, etc.), allowing you to choose a melody that resonates with you.
• Learn a Few Lines: Start by learning a verse or two. Don't worry about perfect pronunciation or singing ability; the intention and the communal act are what matter most.

3. Integrate into Your Shabbat Meal:

• Regularity: Choose a specific point in your Shabbat meal to sing the chosen zemirah – perhaps after Kiddush, before Birkat Hamazon (Grace After Meals), or at a natural pause in conversation. Consistency helps it become a cherished tradition.
• Share the Meaning: Briefly explain the meaning of the song or its connection to the week's Torah portion, the Haftarah, or the theme of unity. This deepens the experience for everyone.
• Encourage Participation: Invite everyone at the table to join in. Provide printouts of the lyrics (Hebrew and translation) if you have guests who might not know them. Even humming along creates a shared experience.
• Explore Variations: Over time, you might learn different melodies for the same piyut or introduce new songs, enriching your family's repertoire and exposing everyone to the incredible diversity within Sephardi/Mizrahi music.

4. Connect to the Spirit of Achdut:

• Hospitality (Hachnasat Orchim): Just as Ezekiel's sticks were brought together, Sephardi/Mizrahi communities place immense value on hachnasat orchim (welcoming guests). Make your Shabbat table a place where everyone feels welcomed, respected, and part of the collective. Singing together naturally breaks down barriers and builds bonds.
• Mindful Conversation: Let the spirit of unity extend to your conversations. Encourage respectful dialogue, active listening, and a focus on shared values, mirroring the vision of a single, harmonious nation.

By intentionally bringing a Sephardi/Mizrahi zemirah into your Shabbat home practice, you are doing more than just singing a song. You are actively participating in a living tradition, fostering achdut within your own family and community, and echoing the ancient, vibrant yearning for redemption and unity envisioned by the prophet Ezekiel and celebrated for centuries in the rich tapestry of Sephardi and Mizrahi Jewish life. It's a small act with profound spiritual resonance, a taste of the unbroken chord.

Takeaway

The Sephardi and Mizrahi traditions, spanning vast geographies and millennia, offer a profound and textured engagement with the prophecy of Ezekiel. They teach us that the vision of dry bones reawakening and divided sticks becoming one is not merely a distant messianic promise, but a vibrant, living call to achdut – unity – here and now. Rooted in a deep historical consciousness of shinat chinam and its consequences, these traditions emphasize the active pursuit of reconciliation, bolstered by prophetic signs and expressed through the soulful melodies of piyutim, ensuring that the hope for a united, redeemed Israel remains an unbroken chord in the heart of the Jewish people.