What are the beliefs and origins of Sephardic Jews?

Origins of the Term “Sephardic”

The designation “Sephardic” traces back to the word “Sepharad,” which appears in the Hebrew Scriptures. One of the earliest traces is found in Obadiah:

“‘And this exiled company of the Israelites will possess the land of the Canaanites as far as Zarephath; the captives from Jerusalem who are in Sepharad will possess the cities of the Negev.’” (Obadiah 1:20)

Over time, Jewish communities identified “Sepharad” with the Iberian Peninsula, giving rise to the term “Sephardic Jews” for those who settled in Spain and Portugal before being spread across many regions of the world.

Early Historical Development

Early Jewish communities thrived in the Roman province of Hispania (encompassing much of modern-day Spain) after the destruction of the Second Temple in AD 70. Some settled there following migration patterns of commerce and travel, while others arrived due to the broader diaspora prompted by historical upheavals. Archaeological findings and ancient inscriptions found on the Iberian Peninsula attest to a vibrant Jewish presence well before the establishment of large-scale Jewish communities under Visigothic and later Islamic rule.

Under Muslim rule in medieval Al-Andalus (much of southern Spain), Jews often enjoyed a degree of religious and cultural tolerance. Historical records and documents, including sections of the Cairo Geniza, detail thriving academies of Jewish learning in Córdoba, Granada, and elsewhere. These communities contributed extensively to philosophy, science, poetry, and religious scholarship.

Expulsion from Spain (1492) and Aftermath

A turning point came with the Alhambra Decree of 1492, issued by the Catholic Monarchs Ferdinand II of Aragon and Isabella I of Castile, which ordered the expulsion of Jews from Spain unless they converted to Catholicism. A similar edict soon followed in Portugal (1497). These edicts uprooted entire communities, forcing Jews either to flee or undergo forced conversions, becoming what some referred to as “conversos” or “Marranos.”

Those who departed sought refuge in North Africa, the Ottoman Empire (including present-day Turkey, Greece, and parts of the Balkans), Italy, the Middle East, and elsewhere. Each region saw the establishment of Sephardic synagogues and communities that preserved many aspects of Iberian Jewish culture. Over the centuries, distinctive enclaves emerged in places such as Salonica (Thessaloniki), Constantinople (Istanbul), and cities throughout the Mediterranean Basin, further developing liturgical, linguistic, and cultural traditions.

Religious Beliefs and Practices

Sephardic Judaism, like other strands of Jewish thought, holds to the central tenets of the Hebrew Scriptures (Tanakh) and the later Rabbinic teachings (Mishnah, Talmud). Faithfulness to the oneness of God, adherence to the Mosaic Law, observance of the Sabbath, festivals (such as Passover, Shavuot, and Sukkot), and ethical teachings from the Torah are foundational.

Among Sephardic communities, there is particular devotion to the rulings of key rabbis and codifiers such as Rabbi Moses Maimonides (1138–1204) and Rabbi Joseph Caro (1488–1575). Rabbi Joseph Caro’s Shulchan Aruch became a central halakhic (religious legal) code, and its Sephardic interpretations carry authoritative weight in many Sephardic congregations.

Distinctive Traditions and Customs

Sephardic liturgy, known commonly as the Sephardic nusach (style of prayer), contains poetic elements (piyyutim) and melodic chants with roots in the Iberian, North African, and Near Eastern world. Festivals may be celebrated with nuances unique to the communities that formed after expulsion, including distinctive foods, songs, and cultural expressions.

A hallmark of Sephardic observance includes a less stringent approach in certain ritual practices compared to other Jewish traditions, though this may vary by community. For instance, some Sephardic communities have distinct customs regarding dietary laws, Passover dietary restrictions, and the recitation of liturgical poems during High Holy Days.

Language and Culture

One major cultural hallmark is the Judeo-Spanish language known as Ladino (or Judezmo), which developed from medieval Castilian Spanish with elements of Hebrew, Turkish, Arabic, and other influences. Ladino served as a unifying tongue for many exiled and displaced Sephardic Jews worldwide.

Throughout centuries of diaspora, Sephardic communities carried a strong sense of identity to their Iberian heritage. Ceremonial music, wedding customs, birth rituals, and holiday celebrations fuse biblical tradition with cultural elements shaped by centuries of life across the Mediterranean, Middle East, and beyond.

Modern Sephardic Communities

Today, Sephardic Jews can be found worldwide, with major concentrations in Israel, the United States, France, Latin America, and other nations that received Jewish exiles. In Israel (re-established in 1948), Sephardic traditions interact dynamically with those of Jews from Europe, Asia, and Africa, creating a broad tapestry of Jewish expression.

Efforts to preserve Ladino, research communal records, and maintain Sephardic liturgical tradition have gained momentum. Organizations worldwide document family lineages and the genealogical ties of conversos and their descendants to original Sephardic communities, aided by modern technology and archival research.

Influence and Notable Contributions

Sephardic communities have produced influential rabbis, philosophers, scientists, poets, and community leaders. Maimonides (“Rambam”) remains a towering figure in Jewish philosophy and halakhic scholarship, shaping both Sephardic and wider Jewish thought. Poets such as Judah HaLevi contributed to Hebrew liturgy and religious poetry, many of which are still read, recited, and sung during synagogue services and festivals.

Sephardic traditions in music, theology, and community life have enriched the broader tapestry of global Judaism, while also preserving distinctive elements of a rich Iberian Jewish heritage.

Biblical and Historical References

Scripture describes the dispersion of the Jewish people, and references like Obadiah 1:20 have become historically linked to the Sephardic identity in Spain. Further passages, including prophecies of dispersion and regathering (Deuteronomy 28:64–65; Jeremiah 29:14), speak to the worldwide journeys of Jewish exiles as they upheld their faith in various lands.

Historical artifacts from medieval Spain—such as synagogue ruins, manuscripts, and inscriptions—provide tangible evidence of once-thriving Jewish communities. Documents from the Cairo Geniza and testimonies preserved in Ottoman archives corroborate the cultural and religious continuities maintained through centuries of migration.

Conclusion

Sephardic Jews originated in the Iberian Peninsula, where they lived, flourished, and contributed greatly to the life and thought of medieval Spain. Following the expulsion in 1492 and subsequent diaspora, Sephardic communities established themselves across North Africa, the Mediterranean, and other regions. They preserved profound ties to Hebrew Scripture, Rabbinic tradition, and a deep sense of cultural and linguistic continuity.

Today, Sephardic Jews continue to celebrate their Iberian heritage through unique liturgical customs, religious observances, Ladino language preservation, and a steadfast commitment to the central tenets of Judaism, remaining a deeply influential branch of the broader Jewish people.