Sephardic Hanukkah traditions, customs, prayers, foods, and celebrations.
Hanukkah is an eight-day celebration of the rededication of the Temple in Jerusalem and the Jewish struggle to preserve religious life under Seleucid rule.
Across Sephardic and Mizrahi communities, Hanukkah developed into a rich tapestry of customs surrounding the lights, prayer, food, music, family, and community. From Morocco, Algeria and Tunisia to Egypt, Syria, Iraq, Turkey, Greece, Italy, the Balkans and beyond, Jewish communities preserved their own ways of marking the holiday.
Some customs are widely shared; others belong to particular communities or families. That diversity is part of what makes Sephardic Hanukkah so fascinating.
The heart of the celebration, however, remains the same: adding light, remembering the miracles of the past, and carrying Jewish tradition forward.
In the second century BCE, the Jewish people revolted against the Seleucid ruler Antiochus IV Epiphanes, whose policies sought to suppress Jewish religious practice and transform Jerusalem and the Temple.
The revolt was led by Mattathias and his sons, including Judah Maccabee. After a series of battles, the Maccabees regained control of Jerusalem and purified and rededicated the Temple.
The Hebrew word Hanukkah means “dedication,” referring to this rededication of the Temple.
The historical books of the Maccabees describe the military struggle and the rededication. Rabbinic tradition, recorded later in the Talmud, placed particular emphasis on another miracle: the discovery of a small quantity of pure oil that was sufficient for only one day, yet burned for eight.
Hanukkah therefore brings together two intertwined memories: the preservation of Jewish religious life and the miracle associated with the Temple lights.
There is no single “Sephardic Hanukkah” practiced identically by every Sephardic family. Sephardic Jews lived across a vast geographic world, and communities developed customs shaped by local history, language, rabbinic traditions, and family practice.
Yet several themes appear repeatedly.
In traditional Sephardic practice, the Hanukkah lights are generally kindled as a household mitzvah rather than each family member lighting a separate lamp, as became customary among Ashkenazim. In many traditional families, however, different members of the household may participate in the actual lighting. Joseph Mosseri describes Sephardic families in which the head of the household would give family members an opportunity to kindle the lights or the shamash.
Olive oil has a particularly strong place in Sephardic and Mizrahi Hanukkah tradition. It recalls the oil associated with the Temple and was historically the preferred medium for the lights in many Middle Eastern and North African communities.
The shamash, or attendant light, is set apart from the eight Hanukkah lights. Sephardic customs concerning the shamash can differ from the familiar Ashkenazi practice. In some traditional Sephardic homes, the obligatory lights are kindled with a separate flame and the shamash is lit afterward.
The central mitzvah of Hanukkah is hadlakat ner Hanukkah — kindling the Hanukkah lights.
On the first night, one light is kindled. Each night, another is added until eight lights are burning on the eighth night. This follows the teaching of Beit Hillel: in matters of holiness, we increase rather than decrease.
When using the traditional arrangement, the lights are placed from right to left.
Each night, the newly added light is the first one kindled. Therefore, the physical placement moves from right to left as additional lights are added, while the actual lighting proceeds from left to right — beginning with the newest light and moving toward the older ones.
The classic practice is to place the lamp near the entrance so that the miracle can be publicized. When this is not practical or safe, lighting inside the home is entirely appropriate.
For many families today, a window facing the street provides a natural way to fulfill the idea of pirsumei nisa — publicizing the miracle.
The shamash is not counted among the eight Hanukkah lights.
Traditional Sephardic practice concerning how the shamash is used can differ. Joseph Mosseri records a custom in which a separate flame is used to kindle the obligatory lights and the shamash is lit afterward.
The Hanukkah lights are intended to be kindled at night, during the period when they can be seen and the miracle can be publicized. Traditional sources describe the lighting period beginning around sunset and continuing into the evening.
The lights should contain enough oil or wax to remain burning for the required period.
When Friday night occurs during Hanukkah, the Hanukkah lights must be kindled before Shabbat begins. They need enough oil or candle length to remain burning into the evening.
A documented Aleppan custom was to pray Minhah in the synagogue, return home to kindle the Hanukkah lights, then light the Shabbat lights before returning to synagogue for Kabbalat Shabbat and Arvit.
The order of Havdalah and Hanukkah lighting on Saturday night has varied among Sephardic communities.
In Aleppo, the documented practice followed the Shulchan Arukh’s order of lighting Hanukkah lights in the synagogue before Havdalah. Cairo, Alexandria, and Jerusalem preserved customs of saying Havdalah first.
There is no single need to erase these differences. They are part of Sephardic minhag.
On the first night, the person kindling the Hanukkah lights recites three blessings. On subsequent nights, two blessings are recited: Lehadliq Ner Hanukkah and She'asah Nissim.
A Sephardic custom associated with the Qabbalah of the Ari is to say “Lehadliq Ner Hanukkah” rather than “Lehadliq Ner Shel Hanukkah.”
Note: Customs concerning exactly when the individual blessings are recited in relation to the lighting have varied among Sephardic communities. Many families recite all the blessings before beginning to light; other traditional customs have the first blessing before lighting and the remaining blessings during the lighting.
After kindling the lights, Sephardic families traditionally recite Hanerot Halalu:
Hanerot halalu anahnu madlikin al hanissim ve’al haniflaot ve’al hateshuot ve’al hamilhamot…
The passage explains that these lights commemorate the miracles, wonders, deliverances, and salvation experienced by our ancestors. The lights are sacred for the mitzvah and are not intended for ordinary use.
The wording of Hanerot Halalu has more than one traditional version. Joseph Mosseri specifically identifies the longer Sephardic version as the traditional text used in the customs he describes.
Hanukkah adds several special elements to the daily prayer service, including Al HaNissim, Hallel, and special Torah readings. Tachanun is also omitted throughout the holiday.
During Hanukkah, Al HaNissim is added to the Amidah and to Birkat Hamazon. The prayer gives thanks for the miracles and deliverance experienced by our ancestors during the Hasmonean period.
Hallel is recited each morning of Hanukkah. The joyful psalms of Hallel give the morning service a distinctive festive character throughout all eight days.
Tachanun is omitted during Hanukkah, reflecting the festive character of the holiday.
Some Sephardic communities preserved additional Hanukkah customs in their daily services. In the Egyptian tradition documented by Joseph Mosseri, Mizmor Shir Hanukkat HaBayit LeDavid (Psalm 30) was recited after the Torah was returned to the Heikhal.
This is a beautiful example of the regional traditions that give Sephardic Hanukkah its diversity. It should not, however, be presented as a universal Sephardic requirement.
מִזְמוֹר שִׁיר־חֲנֻכַּת הַבַּיִת לְדָוִד
Each morning of Hanukkah, the Torah reading comes from Numbers 7, the dedication offerings brought by the tribal princes for the newly dedicated Sanctuary.
The readings follow the offerings of the individual princes, day by day. On the eighth day, the reading continues through the conclusion of the dedication section.
| Day | Torah reading |
|---|---|
| 1 | Numbers 7:1–17 |
| 2 | Numbers 7:18–23 |
| 3 | Numbers 7:24–29 |
| 4 | Numbers 7:30–35 |
| 5 | Numbers 7:36–41 |
| 6 | Numbers 7:42–47 |
| 7 | Numbers 7:48–53 |
| 8 | Numbers 7:54–8:4 |
Rosh Chodesh Tevet: Rosh Chodesh always falls during Hanukkah, on the sixth day (and on the seventh as well when it lasts two days). Two Torah scrolls are taken out: three people are called to the Rosh Chodesh reading, Numbers 28:1–15, and a fourth to that day's Hanukkah reading.
When Shabbat occurs during Hanukkah, the regular weekly Torah portion is read, followed by that day's Hanukkah reading from Numbers 7 from a second scroll as the maftir. The Hanukkah theme is also reflected in the haftarah.
Food is one of the most delicious ways Sephardic communities remember the miracle of Hanukkah.
Because the holiday recalls the miracle of oil, fried foods became a widespread Hanukkah tradition. But Sephardic communities did not develop around one universal Hanukkah food. Instead, each region brought its own flavors and techniques to the celebration.
Moroccan Jews traditionally enjoy sfenj, a light, fried doughnut or fritter, often served fresh and sometimes dusted with sugar.
Bimuelos are fried dough fritters associated with Sephardic communities of Turkey, the Balkans, and the former Ottoman world.
Egyptian Jewish communities traditionally prepared sweet fried dough known as zalabya or loqmat el-qadi.
Among Iraqi and Syrian Jewish communities, zingol was a traditional fried Hanukkah sweet.
Greek Jewish communities prepared lokomades, fried dough treats related to the wider Mediterranean tradition of celebrating Hanukkah with foods cooked in oil.
These beloved fried leek patties show that savory dishes belong on a Sephardic Hanukkah table alongside the sweets.
Fried Hanukkah foods including bimuelos and sfenj are specifically identified with Sephardic communities, while regional variations extend across the Mediterranean and Middle East.
Sephardic Hanukkah was never celebrated in exactly the same way everywhere. Communities from Egypt and Aleppo to Tunisia and Libya preserved their own customs around the lights, prayer, family, and celebration.
In Egypt, traditions included special synagogue practices and the recitation of Psalm 30 during the morning service.
In Aleppo, distinctive customs surrounded Hanukkah lighting on Friday and Saturday night, reflecting the community’s own approach to the intersection of Hanukkah and Shabbat.
In Tunisia and Libya, Hanukkah was also connected with traditions involving women and girls, including special customs surrounding Rosh Hodesh Tevet.
These traditions are not universal Sephardic requirements. They are examples of the rich regional customs that make Sephardic Hanukkah so diverse.
Today, many Sephardic families exchange gifts, give children Hanukkah gelt, play games, or incorporate customs that have become common throughout the Jewish world.
Historically, however, gift-giving and the dreidel were not central features of many traditional Sephardic Hanukkah celebrations.
Joseph Mosseri describes these practices as later customs that were not traditionally part of the Hanukkah observance of many Sephardic communities.
The important distinction is not whether a family gives gifts. It is what stands at the center of the holiday.
For traditional Sephardic observance, the heart of Hanukkah remains the lights, prayer, family, food, and remembrance of the miracle.
Want the prayers, songs, halakhot and recipes in one place?
The Sephardic U Hanukkah Guide brings together practical Hanukkah information, Sephardic customs, candle-lighting blessings, songs, recipes, and insights from Sephardic tradition.
A Sephardic Hanukkah celebration does not need to be elaborate.
The lighting
After the lighting
Hanukkah can be both deeply traditional and joyfully contemporary.
Sephardic Hanukkah refers to the customs, traditions, foods, prayers, music and family practices preserved by Sephardic communities. Because Sephardic Jews lived across North Africa, the Middle East, the Balkans, Turkey, Greece, Italy and the wider diaspora, there is no single Sephardic custom for every aspect of Hanukkah.
The basic mitzvah is the same: one light on the first night, increasing by one each night until eight are kindled on the eighth night. In many Sephardic traditions, one set of Hanukkah lights serves the household rather than each individual family member lighting a separate set.
Both are used today. Olive oil has a particularly strong traditional connection in Sephardic and Mizrahi communities because of its association with the Temple miracle.
The lights are placed from right to left as additional lights are added. Each night, the newest light is kindled first, so the lighting proceeds from left to right.
On the first night, three blessings are recited: Lehadliq Ner Hanukkah, She'asah Nissim, and Shehehiyanu. On subsequent nights, the first two are recited.
A Sephardic custom associated with the Qabbalah of the Ari is to say Lehadliq Ner Hanukkah, without “shel.”
Traditionally, many Sephardic communities follow the household model of one set of lights. However, family members may participate in the actual lighting.
Some do, especially today. But traditional Sephardic communities have their own fried Hanukkah foods, including sfenj, bimuelos, zalabya, zingol and lokomades.
Many contemporary Sephardic families do. Historically, however, gifts and dreidel were not central to many traditional Sephardic Hanukkah celebrations.
Al HaNissim is added to the Amidah and Birkat Hamazon, Hallel is recited each morning, Tachanun is omitted, and a special Torah reading is read each morning.
The daily Torah reading comes from Numbers 7, describing the dedication offerings of the tribal princes. On the eighth day, the reading continues through Numbers 8:4.
The Haftarah for the first Shabbat of Hanukkah is Zechariah 2:14–4:7. When there are two Shabbatot during Hanukkah, the second Haftarah is 1 Kings 7:40–50.
The Hanukkah lights are kindled before the Shabbat lights, with enough oil or candle wax to remain burning into the evening. Specific Friday afternoon customs vary among Sephardic communities.
Hanukkah is a story of survival, renewal and dedication.
For Sephardic Jews, it is also a reminder that Jewish tradition was never preserved in only one language, one country or one style.
The lights were kindled in homes from Morocco to Aleppo, from Cairo to Istanbul, from Tunis to Salonika and throughout the Sephardic world.
Each community added something of its own.
And each generation carried the light forward.
Hanukkah Sameah from Sephardic U.
