Ezekiel 37:15-28

A Tapestry of Hope: The Sephardi/Mizrahi Journey to Unity

"From the bustling shuk in Marrakech to the quiet lanes of Bukhara, from the vibrant streets of Salonica to the ancient synagogues of Baghdad, the echo of piyyut and the aroma of cumin carry the same fervent prayer: Shevet Achim Gam Yachad – 'Behold, how good and how pleasing it is when brothers dwell together in unity!'"

This isn't just a nostalgic refrain; it's the heartbeat of a diverse and resilient heritage, one that has, for millennia, woven the threads of dispersion into a magnificent tapestry of shared longing and steadfast hope. The Sephardi and Mizrahi experience, marked by both profound flourishing and devastating exile, finds a powerful resonance in the prophetic words of Ezekiel, particularly his vision of unity and redemption. It’s a vision that has not only shaped their understanding of the future but has also profoundly influenced their daily practices, their liturgical poetry, and their very communal soul.

Context

The Sephardi and Mizrahi heritage is not a monolithic entity but a vibrant constellation of communities, each with its unique dialect, customs, and melodies, yet bound by a shared halakhic tradition and an unwavering commitment to Jewish life.

Place

• A Global Mosaic: The geographical footprint of Sephardi and Mizrahi Jewry spans continents, reflecting centuries of migration and settlement. "Sephardic" traditionally refers to Jews originating from the Iberian Peninsula (Spain and Portugal), whose expulsion in 1492 led to their dispersal across the Ottoman Empire (Turkey, Greece, the Balkans, Syria, Egypt, Palestine), North Africa (Morocco, Algeria, Tunisia, Libya), and even to the Americas. "Mizrahi" ("Eastern") refers to Jews from the Middle East and Central Asia, including ancient communities in Iraq (Babylonia), Yemen, Iran (Persia), Georgia, Bukhara, and India. These communities often developed in close proximity to, and in dialogue with, the surrounding Muslim cultures, leading to distinct linguistic, culinary, and musical traditions. Major centers of learning and vibrant Jewish life flourished in places like Fez, Aleppo, Baghdad, Cairo, Izmir, and Salonica, each enriching the collective Jewish tapestry.

Era

• From Ancient Roots to Modern Resurgence: The roots of Mizrahi Jewry stretch back to the Babylonian Exile (6th century BCE), where the Talmud was codified. Sephardic Jewry blossomed in medieval Spain, experiencing a "Golden Age" of unparalleled intellectual, poetic, and philosophical achievement from the 9th to the 15th centuries. The trauma of the 1492 expulsion scattered this vibrant culture, but rather than extinguish it, the Anusim (forced converts) and exiles carried its flame to new lands, establishing new centers of learning and culture. The 20th century saw another wave of mass migration, as the vast majority of Mizrahi and Sephardi Jews immigrated to Israel, Western Europe, and the Americas, bringing their rich traditions to new shores and contributing to a remarkable cultural revitalization. This continuous narrative of displacement and resilience, of maintaining identity amidst change, underpins their deep connection to prophecies of return and unity.

Community

• Resilience, Text, and Soul: Sephardi and Mizrahi communities are characterized by a profound reverence for Halakha (Jewish Law), often emphasizing the rulings of Maimonides and the Shulchan Arukh of Rabbi Yosef Caro. Their communal life is marked by strong intergenerational bonds, a holistic approach to religious observance that integrates spirituality with daily life, and a vibrant tradition of piyyut (liturgical poetry) that imbues prayer with deep emotion and intricate melody. Education, hospitality (hakhnasat orchim), and charity (tzedakah) are central values. Despite facing centuries of persecution and discrimination in various host countries, these communities have maintained an unbreakable chain of tradition, often seeing their survival and eventual return to Zion as a testament to God's enduring covenant, echoing Ezekiel's vision of national restoration and unity. The prophecy of Ezekiel 37:15-28, with its promise of a reunited nation and a perpetual covenant, speaks directly to the historical experience and future aspirations of these communities, providing a foundational text for their enduring hope and resilience. The Malbim on Ezekiel 37:15:1 beautifully encapsulates this holistic vision, stating that after the physical revival of the dry bones, the prophecy shifts to the establishment of a lasting spiritual and political order: "After God showed him how the dry bones would live again and the spirit would enter them, He showed him how this general body, having come to life, would never die again. That is, how the governance of the monarchy, which is the spirit that gives life to the general body, would function, and how they would return to God through the observance of His Torah and mitzvot, which is the intellectual soul within the general body." This demonstrates that the Sephardi/Mizrahi understanding of redemption isn't merely physical, but a profound reunification of body, spirit, and national purpose under divine law.

Text Snapshot

The word of GOD came to me: And you, O mortal, take a stick and write on it, “Of Judah and the Israelites associated with him”; and take another stick and write on it, “Of Joseph—the stick of Ephraim—and all the House of Israel associated with him.” Bring them close to each other, so that they become one stick, joined together in your hand. And 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.

Minhag/Melody

The prophecy of Ezekiel 37:15-28, with its profound message of national unity and ultimate redemption, has deeply permeated the liturgical and communal life of Sephardi and Mizrahi Jews. This Haftarah, traditionally read on Parashat Vayigash, is not merely a historical text but a living testament to an enduring hope, expressed through unique practices, melodies, and layers of commentary.

The Haftarah of Vayigash and the Call for Achdut

Ezekiel's vision of the two sticks—one for Judah, one for Joseph/Ephraim—becoming one in the hand of God is a powerful metaphor for the reunification of the divided kingdom of Israel, a schism that began shortly after the death of King Solomon. This prophecy is read as the Haftarah for Parashat Vayigash, a weekly Torah portion (Genesis 44:18-47:27) that recounts Joseph revealing himself to his brothers and the subsequent reconciliation of the entire family. The thematic parallel is striking: just as Joseph and his brothers, representing the nascent tribes of Israel, overcome their bitter estrangement to form a single, unified family, so too will the future redemption see the fractured nation of Israel reunited.

The Tze'enah Ure'enah, a popular Yiddish commentary widely studied by women, clearly articulates this connection, explaining that the stick of Joseph and Ephraim "alludes to the ten tribes who were called part of Ephraim." This makes the prophecy immediately accessible and relevant, linking ancient tribal divisions to a future messianic promise.

However, the Sephardi and Mizrahi engagement with this text goes much deeper, often delving into mystical and ethical dimensions that highlight the absolute imperative of unity. The destruction of the Second Temple, a catastrophic event that shaped Jewish history for millennia, is traditionally attributed to sinat chinam—baseless hatred. This theological understanding provides a profound backdrop for Ezekiel's prophecy. Commentaries like Tzaverei Shalal and Chomat Anakh, often quoted in Sephardi learning circles, explicitly link Ezekiel's vision to the Geulah Ha'Atida (future redemption) and present it as the ultimate tikkun (rectification) for sinat chinam. They argue that "the House was destroyed because of baseless hatred, therefore the hand of God was upon Ezekiel, that we should be united, and then we will be redeemed, with God's help."

This perspective elevates unity from a mere political aspiration to a spiritual prerequisite for redemption. The act of Ezekiel taking the sticks and writing on them is not just a symbolic gesture; it's a siman (sign) that guarantees the prophecy's fulfillment. Tzaverei Shalal and Chomat Anakh even suggest a miraculous occurrence: "The commentators wrote that a miracle occurred, and they truly joined in Ezekiel's hand, and this is a sign that the matter is dependent on a sign." This emphasizes the divine commitment to unity, irrespective of human failings, though human effort towards achdut remains paramount. The placement of Joseph's stick first is also significant, as "Joseph was a sign for many things," further underscoring the deep symbolic power of the prophecy.

Adding a mystical layer, the Nachal Sorek commentary, drawing on the teachings of the Arizal (Rabbi Isaac Luria), offers a breathtaking interpretation: "Our master, Rabbi Isaac Luria... explained that Ezekiel was a gilgul (reincarnation) of Cain... And this prophecy is about unity and peace, and it concerns him to rectify what Cain distorted." Cain's act of fratricide was the primordial act of disunity, born of jealousy. For Ezekiel, the prophet of ultimate unity, to be a gilgul of Cain, means that the very act of delivering this prophecy is a cosmic tikkun, a mending of the universe's initial wound of separation and hatred. This teaches that the pursuit of unity is not just an external communal goal, but an internal, soulful journey of rectification for all humanity.

The Soulful Soundscape: Piyyut and Bakashot

The themes of exile, longing for redemption, and national unity, so central to Ezekiel's prophecy, find their most vibrant and emotional expression in the rich tradition of piyyutim (liturgical poems) and bakashot (supplications) within Sephardi and Mizrahi communities. Piyyut is far more than mere verse; it is the spiritual soundtrack of these communities, weaving theological concepts into intricate poetic forms set to melodies that often reflect the diverse cultural landscapes in which Jews lived.

Bakashot – A Dawn Chorus of Hope:

One of the most distinctive Sephardi musical traditions, particularly in communities from Morocco, Syria, and Jerusalem, is the singing of bakashot. These are collections of piyyutim sung communally before dawn on Shabbat mornings, particularly during the winter months. Imagine the hushed synagogue, illuminated by dim light, as men gather to sing these ancient poems, their voices intertwining in complex modal melodies (maqamat). The content of bakashot is deeply spiritual, often focusing on themes of repentance, yearning for God's presence, and, crucially, the fervent prayer for Geulah. Many piyyutim speak of the return to Zion, the rebuilding of Jerusalem, and the ingathering of exiles, directly echoing Ezekiel's vision.

For instance, piyyutim like "Yedid Nefesh" (Beloved of the Soul), while not exclusively a bakasha, is often sung in this context and expresses a yearning for closeness to the divine, a spiritual unity that mirrors the national unity prophesied by Ezekiel. More directly, piyyutim specifically composed for Shabbat morning or special occasions often explicitly invoke the prophetic promises of national restoration. The maqam (modal system) in which these bakashot are sung – often Maqam Hijaz or Maqam Nahawand for themes of longing and prayer – lends a distinct emotional texture to the experience, allowing the community to collectively immerse itself in the spiritual weight of these hopes.

Haftarah Melodies and Communal Singing:

The chanting of the Haftarah itself in Sephardi and Mizrahi synagogues is a moment of profound spiritual and communal engagement. Unlike some traditions where the Haftarah is chanted quickly, Sephardi trop (cantillation) for the Haftarah, especially for significant prophecies like Ezekiel 37, can be quite elaborate and drawn out. These melodies often utilize specific maqamat that imbue the words with a particular emotional resonance. For instance, the maqam for a prophecy of comfort and redemption might be uplifting and majestic, while one dealing with exile might be more somber. The intricate melodic lines allow for contemplation of the text's deeper meaning.

Beyond the formal chanting, many Sephardi communities integrate congregational piyyutim related to the weekly parasha or Haftarah into various parts of the Shabbat service. These might be sung during Pesukei deZimra (Verses of Praise), at the conclusion of the Torah reading, or during the Musaf prayer. This practice ensures that the message of unity and redemption, as articulated in Ezekiel, is not just heard but felt and sung by the entire congregation, reinforcing communal bonds and shared aspirations.

Communal Structure and the Embodiment of Unity

The emphasis on unity extends beyond liturgy into the very structure and ethos of Sephardi and Mizrahi communal life.

Centrality of the Bimah:

In many Sephardi synagogues, the bimah (the raised platform from which the Torah is read and prayers are led) is situated in the center of the sanctuary, rather than at the front. This architectural choice is profoundly symbolic. It places the Torah at the heart of the community, literally surrounding it with the congregation. This physical arrangement can be seen as an embodiment of Ezekiel's vision: all Israel, unified around the divine word, gathered in a single nation. It fosters a sense of intimacy and collective participation, rather than a performance-audience dynamic.

Holistic Communal Engagement:

Sephardi and Mizrahi communal life often emphasizes a strong sense of family and community, where religious observance is deeply intertwined with social life. Festivities, lifecycle events, and even daily routines often involve extended family and communal gatherings. This inherent communal warmth and emphasis on kavod ha'briyot (human dignity) and shalom (peace) are seen as essential for maintaining the unity that Ezekiel prophesies. Disputes are often mediated within the community, and there is a strong emphasis on maintaining social harmony, directly reflecting the need to overcome sinat chinam and foster achdut.

The Malbim's commentary, which speaks of the "governance of the monarchy" and the "observance of His Torah and mitzvot" as the "spirit that gives life to the general body" after its revival, beautifully articulates this holistic vision. For Sephardi and Mizrahi communities, redemption is not just a spiritual or national event, but a complete societal and individual transformation rooted in a unified adherence to divine law and a harmonious communal existence. This profound engagement with Ezekiel's prophecy—through text, song, and communal structure—demonstrates how a vision from antiquity continues to shape the vibrant, hopeful, and deeply unified spirit of Sephardi and Mizrahi Jewry.

Contrast

While the message of unity and redemption is universal in Jewish tradition, the ways in which communities embody and express these themes can vary significantly. Let's respectfully contrast the integration of piyyut and the reading of the Haftarah in many Sephardi/Mizrahi traditions with typical Ashkenazi practices, focusing on the manner of expression rather than the underlying theological commitment.

The Role of Piyyut in Shabbat Morning Services

Sephardi/Mizrahi Integration: A Tapestry of Song

In many Sephardi and Mizrahi communities, particularly those from North Africa, Syria, Iraq, and the Ottoman lands, piyyutim are deeply interwoven into the fabric of the Shabbat morning liturgy, beyond just the bakashot mentioned earlier. The entire Shabbat morning experience is often a rich, continuous melodic journey.

• Extensive Piyyut Cycles: Many communities have specific piyyutim assigned for each parasha (weekly Torah portion) or Haftarah, which are sung at various points during Pesukei deZimra, before the Barchu, or even during the Torah service. These piyyutim often explicitly reference themes from the week's reading, deepening the congregational connection to the text. For Parashat Vayigash and its Haftarah from Ezekiel, there might be piyyutim that explicitly invoke the themes of familial reconciliation, national unity, and the messianic ingathering.
• Melodic Fluidity and Maqamat: The singing of these piyyutim (and indeed, much of the prayer service) is often characterized by a rich tapestry of melodic modes (maqamat). The choice of maqam is not arbitrary; it sets the emotional tone for the prayers and piyyutim and can even change throughout the service or depending on the theme of the week. This creates a deeply immersive and emotionally resonant experience. The Haftarah itself is chanted with a trop that is typically more ornate and varied than Ashkenazi traditions, often drawing on the local maqam system, allowing for greater musical expression and emphasis on specific phrases. The reader might linger on words like "אחד" (one) or "שלום" (peace) to underscore their significance.
• Congregational Participation: The singing of piyyutim is highly congregational and participatory. It's not uncommon for the entire congregation to join in, often in a call-and-response format with the hazzan (cantor) or paytan (writer/singer of piyyut). This communal singing fosters a profound sense of achdut (unity) and shared spiritual journey, directly mirroring the unity prophesied by Ezekiel.

Ashkenazi Integration: Focus on Text and Structured Prayer

In contrast, while piyyutim exist within Ashkenazi tradition, their integration into the standard Shabbat morning service is generally less pervasive, particularly in modern congregations.

• Limited Piyyut Inclusion: Ashkenazi piyyutim (like Yotzrot and Kerovot) are primarily recited during Shacharit on festivals and special Sabbaths, and generally less so on a regular Shabbat. When they are included, they are often recited rather than sung congregationally in their entirety, or only specific verses are sung. There are fewer piyyutim specifically tied to each weekly parasha or Haftarah that are sung by the entire congregation as part of the main service flow.
• Standardized Nusach and Trop: Ashkenazi prayer is generally characterized by a more standardized nusach (liturgical melody/mode) for different parts of the service, which, while beautiful and evocative, typically offers less melodic variation than the maqam system. The trop for Haftarah, while distinct, is generally less florid and follows a more consistent pattern across different readings, with less emphasis on improvisational interpretation within the trop. The focus is often on clear and accurate rendition of the text according to established melodic patterns.
• Rabbinic Sermon for Thematic Connection: The connection between the Parasha and the Haftarah in Ashkenazi congregations is most often drawn out and expounded upon in the rabbi's sermon (drasha), rather than through extensive congregational piyyutim sung during the service. The sermon becomes the primary vehicle for drawing parallels, exploring themes like unity, and applying them to contemporary life. While there is certainly communal singing of standard prayers, the extended, almost continuous piyyut-singing experience is less common.

Underlying Reasons for the Differences

These differences are not about one tradition being "better" or "more spiritual," but rather reflect distinct historical, cultural, and theological developments:

• Cultural Influences: Sephardi/Mizrahi communities often developed in regions with rich oral traditions and sophisticated musical systems (e.g., Arab, Ottoman, Persian maqamat). These influences naturally infused Jewish liturgical music with greater melodic complexity and spontaneity. Ashkenazi communities, developing in different cultural contexts, cultivated their own distinct musical traditions, which often prioritize structured melody and textual clarity.
• Emphasis on Orality vs. Text: While both traditions are deeply textual, the vibrant oral and melodic traditions of Sephardi/Mizrahi Jewry led to a greater integration of piyyut as a living, sung commentary on the texts. In Ashkenazi traditions, the emphasis on the fixed text of the siddur (prayer book) and the intellectual explication of the drasha often took precedence.
• Historical Development: The post-expulsion Sephardic world experienced a flourishing of piyyut composition, often intertwined with Kabbalistic themes, as a means of expressing longing for redemption and maintaining identity in exile. This led to the development of extensive bakashot cycles and piyyutim for various occasions.

In essence, both traditions find profound meaning in Ezekiel's message of unity. However, where many Sephardi/Mizrahi communities express this through a rich, participatory, and melodically diverse tapestry of piyyutim and chanting, Ashkenazi communities often convey it through structured prayer, a more standardized melodic nusach, and detailed intellectual discourse in the sermon. Both approaches powerfully transmit the enduring hope for a unified Israel, each in its own beautiful and resonant voice.

Home Practice

Inspired by Ezekiel's profound prophecy of unity and the rich Sephardi/Mizrahi emphasis on achdut (unity) as a prerequisite for redemption, here's a small, accessible practice anyone can adopt to bring this ancient wisdom into their modern life.

Cultivating Achdut Through Shared Listening and Reflection

One of the most powerful expressions of Sephardi/Mizrahi heritage is its music, particularly its piyyutim and bakashot that convey deep spiritual longing and communal hope. This practice invites you to engage with these melodies and themes in a way that fosters unity within your own sphere.

• Step 1: Discover the Soundscape of Unity (10-15 minutes):

  • Find recordings of Sephardi or Mizrahi piyyutim or bakashot online. Search for terms like "Sephardic Piyutim," "Moroccan Bakashot," "Syrian Pizmonim," or "Yemenite Diwan." Websites like Sefaria (which has some audio links), YouTube, or dedicated Jewish music archives are excellent resources.
  • Listen to a few pieces, not just as background music, but with intention. Pay attention to the melodies, the vocalizations, and the overall emotional texture. Even if you don't understand the Hebrew, allow the music to wash over you. Notice if you can discern themes of longing, joy, or anticipation. Many of these piyyutim are expressions of hope for redemption and unity, directly echoing Ezekiel's prophecy.

• Step 2: Reflect on Personal and Communal Unity (5-10 minutes):

  • After listening, take a moment to reflect on the meaning of achdut in your own life. Ezekiel's vision began with the reunification of estranged tribes.
  • Consider: Where in your personal relationships (family, friends, colleagues) might there be a "stick of Judah" and a "stick of Joseph" – two seemingly separate or even estranged parts that could benefit from being brought together?
  • Think about one small action you could take this week to foster greater harmony, understanding, or connection with someone. It could be reaching out, offering a genuine compliment, listening more attentively, or letting go of a minor grievance.

• Step 3: A Simple Prayer (1 minute):

  • Conclude with a short, heartfelt prayer, in your own words or using a traditional phrase, for unity—in your home, your community, and for the entire Jewish people, echoing Ezekiel's ultimate vision: "May we truly be one stick in Your hand, O God."

This practice, by engaging with the rich musical heritage and connecting it to a personal commitment to unity, helps internalize the profound message of Ezekiel 37, transforming an ancient prophecy into a living, vibrant aspiration in your daily life. It's a small step towards rectifying sinat chinam and hastening the Geulah through individual and communal acts of love and connection.

Takeaway

The Sephardi and Mizrahi engagement with Ezekiel's prophecy of the reunited sticks offers far more than a historical interpretation; it provides a living blueprint for resilience, hope, and the profound imperative of unity. Through soul-stirring piyyutim, distinct liturgical traditions, and a communal ethos that prioritizes achdut, these communities embody the enduring faith that even fragmented bones can rise, and divided nations can become one. Their rich heritage reminds us that redemption is not merely a passive waiting, but an active, joyous cultivation of harmony, a continuous striving to mend the world, one unified heart at a time.