We follow North African minhagim (traditions) in our house.
But we have friends who follow other minhagim - mostly Iraqi or Syrian.
My pitiful library has mostly books on things "From Morocco to Luv (Libya)" but I also have a kitzur that is interesting in that it includes, as most kitzurim do, pieces of Maran's (Yosef Caro) Shulhan Aruk and Rema's (Moses Isserles) "mappa" (tablecloth) of Ashkenazi "variations on a theme." What makes this kitzur interesting is that it includes, as footnotes to the Maran/Rema kitzur current Sefardi/Mizrachi comments - a tablecloth on top of the tablecloth, if you will allow. The comments are by the late Hakham Bakshi/Reshion l'Zion (Sefardi Chief Rabbi) Mordechai Tzemach Eliyahu, z"l.
What Hakham Eliyahu fails to note is that his - primarily Iraqi - traditions sometimes are at odds with North African traditions as set down by (alphabetically) Hakhamim Shalom Messas, Shlomo Toledano, and Yosef Messas . In one case, even the North Africans disagree among themselves!
Many North African traditions are in agreement with Rema; some align with the makubalim.
For all that, I find that learning about others' traditions - minhagim - always is interesting.
Why, for example, do Israeli savevonim (dreidels) . have נ ג ה פ while similar toys outside Israel have נ ג ה ש ? (Sorry, there are no prizes for correct answers.
Just for the record, Israeli savevonim have a פ to represent פה (here) while non-Israeli dreidels have a ש to represent שם (there).
הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי
