Ezekiel 37:15-28

Hook

Close your eyes for a moment. Can you hear it? The resonant, soulful wail of a maqam weaving through ancient synagogue arches, carrying the whispers of generations from Aleppo, from Fez, from Baghdad. It’s a melody that speaks of exile and longing, yes, but even more powerfully, of an unshakeable hope for return, for rebuilding, for a unity so profound it stitches together the very fabric of a scattered nation. This is the heartbeat of Sephardi and Mizrahi Torah, a tradition where every word, every note, every custom is imbued with a vibrant, living connection to our past and an unyielding gaze towards our promised future.

Context

Place: A Tapestry of Lands and Legacies

The "Sephardi and Mizrahi" designation encompasses an astounding geographic and cultural breadth. Imagine the sun-drenched courtyards of the Iberian Peninsula, where Sephardim forged a golden age of poetry and philosophy, before their forced expulsion led them across the Mediterranean to North Africa (Morocco, Algeria, Tunisia, Libya), the Ottoman Empire (Turkey, Greece, the Balkans), and beyond. Simultaneously, Mizrahi Jews thrived in the ancient cradles of civilization: Mesopotamia (Iraq, Kurdistan), Persia (Iran), Yemen, Syria, Lebanon, Egypt, and the Caucasus. Each region cultivated unique customs, dialects, and liturgical styles, creating a rich mosaic rather than a monolithic identity. Yet, across this vast landscape, common threads of reverence for rabbinic authority, a particular approach to halakha, and a deeply ingrained messianic yearning connect them. From the intricate piyutim of the Babylonian Jews to the mystical leanings of Moroccan sages, and the lyrical Ladino songs of the Ottoman Sephardim, the heritage is rooted in diverse geographies but unified in its devotion.

Era: From Antiquity to Modernity

This tradition traces its lineage back to the earliest dispersions of the Jewish people, far preceding the medieval Ashkenazi migrations to Europe. Mizrahi communities, particularly in Babylonia (modern-day Iraq), were direct inheritors of the academies that produced the Babylonian Talmud, shaping Jewish law and thought for millennia. The Sephardim of Iberia flourished during the medieval period, producing towering figures like Maimonides and Nahmanides, whose works became foundational for all of Judaism. The expulsions from Spain and Portugal in the late 15th century sparked a global migration, scattering Sephardic Jews who then enriched host communities from Amsterdam to Izmir, Jerusalem to New York, carrying their unique traditions with them. This continuous flow of scholarship, mysticism, and communal life, spanning over two millennia, demonstrates an unbroken chain of transmission that adapted to changing empires and geographies while holding fast to its essence. It is a story of resilience, intellectual dynamism, and spiritual tenacity against immense odds, always fueled by the hope of ultimate return and reunification.

Community: Diverse Yet Interconnected Souls

The term "Sephardi/Mizrahi" speaks to a shared nusach (liturgical tradition), often emphasizing the pshat (literal meaning) and halakha (Jewish law) as transmitted through the Rishonim (early medieval commentators) and Aharonim (later medieval/early modern commentators) of Sephardic lands, while also deeply valuing Kabbalistic insights. While distinct in their local customs and linguistic heritage—from Judeo-Arabic dialects to Ladino, Judeo-Persian, and Judeo-Aramaic—these communities share a common thread of cultural pride, family reverence, and a profound communal spirit. Whether it's the Syrian Jews of Aleppo, known for their meticulous piyutim and baqashot (morning supplications), the Moroccan Jews with their vibrant mimouna celebrations and veneration of tzaddikim (righteous individuals), or the Iraqi Jews whose hakhamim (sages) preserved ancient Babylonian traditions, each community contributes a unique hue to the broader Sephardi/Mizrahi tapestry. They are united by a deep-seated love for Eretz Yisrael (the Land of Israel) and an enduring faith in the ultimate redemption, a theme that resonates powerfully in our text today.

Text Snapshot

Here, the prophet Ezekiel delivers a message of profound hope and reunification:

"Thus said the Sovereign G-d: I am going to take the stick of Joseph—which is in the hand of Ephraim—and of the tribes of Israel associated with him, and I will place the stick of Judah upon it and make them into one stick; they shall be joined in My hand." (Ezekiel 37:19)

"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." (Ezekiel 37:22)

"My servant David shall be king over them; there shall be one shepherd for all of them. They shall follow My rules and faithfully obey My laws." (Ezekiel 37:24)

Minhag/Melody

The Haftarah of Vayigash: A Call for Unity, Rectification, and Redemption

Our passage from Ezekiel is traditionally read as the Haftarah for Parashat Vayigash, the Torah portion that recounts the dramatic revelation of Joseph to his brothers and their subsequent reunion. This choice is no accident, especially within Sephardi and Mizrahi tradition, where the narrative of division and eventual unity holds profound significance. The commentaries on this Haftarah, particularly those favored and studied within these communities, illuminate a powerful connection between Ezekiel's vision and the enduring hope for national Jewish unity (achdut) and ultimate redemption (geulah).

The Nachal Sorek and Tzaverei Shalal commentaries, for instance, delve into the mystical aspects, suggesting that the prophet Ezekiel himself was a gilgul (reincarnation) of Cain. This audacious claim, rooted in Kabbalistic thought, posits that Ezekiel's prophecy regarding the unification of Judah and Joseph serves as a profound rectification (tikkun) for Cain's primordial sin of jealousy and fratricide. Cain's act introduced division and hatred into the world, and Ezekiel's vision, therefore, directly addresses this ancient wound, striving to heal the historical schism within the House of Israel. The Tzaverei Shalal specifically notes that "the Temple was destroyed due to sinat chinam (baseless hatred)," making the prophecy of unity not just a future promise but a necessary condition for rebuilding and redemption. The "sticks" that become one in Ezekiel’s hand are thus not merely symbolic but a tangible siman (sign or omen), a divine guarantee that the prophecy of unity will indeed come to pass, even if humanity falls short.

This profound emphasis on achdut and geulah is not merely an intellectual exercise but is deeply embedded in the liturgical life and spiritual practices of Sephardi and Mizrahi communities. One of the most beautiful and pervasive expressions of this yearning is found in the tradition of Baqaashot (supplications), particularly prominent among Syrian, Moroccan, and Jerusalemite Sephardi Jews. These are collections of piyutim (liturgical poems) sung communally, often before dawn on Shabbat mornings, especially during the winter months. The melodies of Baqaashot are deeply rooted in the maqam system, drawing from the rich musical traditions of the Middle East and North Africa.

Within these Baqaashot, countless piyutim echo the themes of Ezekiel 37: the longing for the ingathering of exiles, the reunification of all Israel, the rebuilding of the Temple, and the coming of the Messiah. For instance, piyutim like "El Ginat Egoz" or "Yedid Nefesh" (though widely known, often sung with distinct Sephardi melodies) carry a palpable sense of yearning for divine closeness and redemption. More directly, piyutim that specifically invoke the restoration of Davidic monarchy and the return to Zion, sung with the characteristic emotional depth and intricate vocalizations of Sephardi hazzanut (cantorial art), transform Ezekiel's prophecy from an ancient text into a living, breathing prayer. The collective singing, often in a call-and-response format, reinforces the communal aspect of this hope, embodying the very unity that the prophecy foretells.

Furthermore, the Se'udah Shelishit (third Shabbat meal) often becomes a spiritual vehicle for these messianic aspirations. In many Sephardi and Mizrahi communities, this meal is accompanied by the singing of specific piyutim (known as Pizmonim or Zemirot) that speak of the approaching redemption, the beauty of Eretz Yisrael, and the anticipation of Mashiach. The atmosphere is one of serene contemplation and profound hope, a weekly communal affirmation of the very promises found in Ezekiel 37. The melodies chosen for these moments are often particularly moving, designed to stir the soul and foster a collective sense of anticipation for the day when the two sticks truly become one, and the House of Israel dwells in complete unity.

Contrast

Liturgical Nuances in Expressing Messianic Hope

While all Jewish traditions yearn for redemption and the ingathering of exiles, the ways in which these aspirations are expressed in liturgy and piyut can vary. In many Sephardi and Mizrahi communities, particularly those with strong Baqaashot traditions (like the Syrian, Moroccan, or Iraqi communities), the themes of national unity, the physical return to Zion, and the rebuilding of the Temple are often articulated with a directness and emotional intensity through specific piyutim and maqam-inflected melodies that are integral to daily or weekly communal prayer. The emphasis on the siman (sign) of the two sticks, as discussed by the commentators, reinforces a belief in a tangible, almost imminent, fulfillment of the prophecy, often leading to a more pronounced focus on the physical aspects of geulah.

By contrast, while Ashkenazi liturgy and piyut also contain profound expressions of messianic hope, the structure and prevalence of elaborate piyut cycles within daily or weekly services might differ. For instance, the Baqaashot tradition, as a pre-dawn communal service of piyutim focused on supplication and redemption, is a distinct feature of many Sephardi/Mizrahi communities, without a direct, widespread parallel in the same form within Ashkenazi nusach. While Ashkenazi communities have rich zemirot and piyutim for Shabbat, and specific Kinot (elegies) for Tisha B'Av that mourn the Temple's destruction and yearn for its rebuilding, the continuous, almost daily, communal piyut engagement with themes of national unification and physical return, expressed through specific maqamat and extensive Baqaashot repertoires, highlights a distinctive Sephardi/Mizrahi approach to embodying and articulating the hope found in Ezekiel 37. This is not a matter of one being "more" or "less" messianic, but rather a difference in the specific cultural and liturgical vehicles chosen to convey this universal Jewish longing.

Home Practice

A Melody of Unity: Listening and Intention

Inspired by the profound call for unity in Ezekiel 37 and the soulful expressions of Sephardi/Mizrahi piyut, a beautiful home practice is to seek out and listen to Baqaashot or Pizmonim on Shabbat, particularly those that speak of geulah and achdut. Many recordings are available online from communities like Aleppo, Morocco, or Jerusalem. As you listen, allow the ancient melodies and poetic words to wash over you, and consciously set an intention: to pray for the unity of all Jewish people, to envision the "two sticks" becoming one, and to foster ahavat chinam (baseless love) in your own interactions. Let the music transport you, connecting your personal yearning to the collective, centuries-old hope of our people. This simple act of mindful listening and intentional prayer can be a powerful way to bring the spirit of Ezekiel's prophecy into your heart and home.

Takeaway

The Sephardi and Mizrahi traditions, with their vibrant piyutim and profound commentaries on Ezekiel 37, remind us that the dream of Jewish unity is not just a distant promise, but a living, breathing aspiration, woven into the very fabric of our prayers and communal life. It is a testament to an enduring faith that even from the driest bones of exile, a unified, vibrant Israel will rise, guided by one shepherd, bound by an everlasting covenant, and forever sanctified by the Divine Presence.