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Baladi-rite prayer

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TheBaladi-rite Prayeris the oldest known prayer-rite used byYemenite Jews,transcribed in aprayer bookknown as atiklāl(Judeo-Yemeni Arabic:תכלאל,pluralתכאללtikālil) in Yemenite Jewish parlance. "Baladi", as a term applied to the prayer-rite, was not used until prayer books arrived in Yemen in the Sephardic-rite.[1]

The Baladi version that is used today is not the original Yemenite version that had been in use by all of Yemen's Jewry until the end of the 16th century and the beginning of the 17th,[2][1]but has now evolved with various additions under the influence of Sephardisiddursand the rulings passed down in theShulchan Aruch.[1]In the middle of the 18th century,Yiḥyah Salaḥtried unsuccessfully to create a unified Baladi-rite prayer book, since he devised a fusion between the ancient Yemenite form and Sephardic prayer forms that had already integrated into Yemenite Jewish prayers a hundred years or so years before that.[1]

The Baladi-rite prayer book contains the prayers used by Israel for the entire year as well as the format prescribed for the various blessings (benedictions) recited.[3]Older Baladi-rite prayer books were traditionally compiled in theBabylonian supralinear punctuation,[4]although today, all have transformed and strictly make use of theTiberian vocalization.The text, however, follows the traditionalYemenite punctuationof Hebrew words.

First printing

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TheBaladi-riteprayer book orTiklālremained in manuscript form until 1894, when the first printed edition (editio princeps) was published in Jerusalem by the Yemenite Jewish community,[5]which included theEtz Ḥayimcommentary written by Rabbi Yihya Saleh. Today, it is used primarily by theBaladi-ritecongregations ofYemenite Jewsin Israel and theDiaspora.Baladi is anArabicword denoting "of local use" (i.e. Yemeni), as distinguished from the prayer-rite widely used in the north (i.e. Syria and the Land of Israel), which is called in ArabicشاميShāmī"Levantine,Eastern ".

Section of the "Pirkei Avot"section of a Yemeni prayer book withBabylonian vocalization)

Comparison with the Sephardic prayer rite

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TheBaladi-riteprayer differs in many aspects from theSephardic riteprayer, or what was known locally as theShāmī-rite prayer book, which by the 18th and 19th centuries was already widely used in Yemen, although only lately introduced into Yemen by Jewish travelers. Their predilection for books composed in the Land of Israel made them neglect their own hand-written manuscripts, though they were of a more exquisite and ancient origin.[6]

The nineteenth century Jewish historiographer,Hayyim Hibshush,has given some insights into the conflict that arose in the Jewish community ofSana'aon account of the newer Sephardic prayer book being introduced there. Yiḥya, the son of one of the community's most respectable leaders, Shalom ben Aharon HaKohen al-Iraqi (known asal-'Usṭā- "the artisan" ),[7]whose father served under two Zaydi Imams between the years 1733–1761 as the surveyor general of public buildings, had tried to make the Sephardic prayer book the standard prayer-rite of all Jews in Yemen in the 18th century. This caused a schism in the Jewish community of Sana'a, with the more zealous choosing to remain faithful to their fathers' custom (i.e. theBaladi-rite) and to continue its perpetuation, since it was seen as embodying the original customs practised by Yemenite Jews. Out of a total of twenty-two synagogues in Sana'a, only three synagogues in the city chose to remain with the originalBaladi-riteprayer, while the others adopted the Spanish-rite prayer with its innovations introduced byIsaac Luria.[8][9]By the time of the Jewish community's demise, owing to mass immigration in the mid-20th century, most synagogues in Sana'a had already returned to praying in theBaladi-rite,[10]albeit, in the vast majority of towns and villages across Yemen they clung to their adopted Sephardic-rite as found in the printed books ofVenice,Thessaloniki,Amsterdamand, especially, theTefillath HaḥodeshandZekhor le-Avrahamprayer books printed inLivorno.[11]

According to RabbiYiḥyah Qafiḥ(1850–1931), a Chief Rabbi of Yemen, the original Yemenite version of theAmidahis the format that was prescribed by theGreat Assembly(Hebrew:אנשי כנסת הגדולה), who enacted the prayer in the fourth century BCE, with the one exception of the Benediction said againstsectarians,which was enacted many years later.[12]Yihya Saleh(1713–1805) wrote an extensive commentary on theBaladi-ritePrayer Book in which he mostly upholds the old practices described therein (e.g. the practice of saying only oneMussaf-prayer duringRosh Hashanah,etc.),[13]although he also compromises by introducing elements in the Yemenite prayer book taken from the books of theKabbalistsand theShulchan Aruch,which had already become popular in Yemen.[14]At first, Saleh was inclined to follow theShami-custom, but afterwards retracted and sought to uphold the original Yemeni custom.[15]He is often seen praising the old Yemenite customs and encouraging their continued observance:

I have also with me aresponsumconcerning the matter of changing our prayer custom which is in theTikālil(Baladi-rite Prayer Books) in favor of the version found in the Spanish-rite Prayer Books, from the Rabbi, [even] our teacher, Rabbi Pinḥas Ha-Kohen Iraqi,... and he has been most vociferous in his language against those who would change [their custom], with reproofs and [harsh] decrees in a language that isn't very cajoling. May his soul be laid up in paradise.[16]

Cover page ofTiklāl Bashiri,copied in Yemen in 1938

Textual development

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Dr. Moshe Gavra who examined more than 700 Yemenite prayer books has concluded that there have always existed differences between those used in Yemen, just as there exist differences between various Sephardictefillot(Sephardi term for prayer books) and Ashkenazisiddurim.While the ancient format of theAmidahmay have seen little changes since its enactment by the latter prophets, the history of the YemeniteBaladi-riteprayer book—as can be said about every prayer book—is a history of recensions and later interpolations,[17]with the addition of elements taken from the Siddur of RabbiSaadia Gaon[18]and of RabbiAmram Gaon,the printed Sephardic tefillot,[19]as well as elements taken from liturgies found originally in the Land of Israel. Most of these changes began to make their way into the currentBaladi-riteprayer book over a two-hundred year period, from the time of RabbiYiḥya Bashiri(d. 1661) who published hisTiklāl Bashiriin 1618 (a copy of which was made and published under the nameTiklāl Qadmonim)[20]to the time of RabbiYihya Saleh(d. 1805), the latter of whom incorporating in theBaladi-riteversion elements taken fromKabbalah,as prescribed byIsaac Luria(Ari), as well as certain liturgical poems taken from the Sephardic prayer books. In the title page of one Yemenite prayer book completed in 1663 by the notable scribe andkabbalist,Rabbi Isaac b. Abraham Wannah, the copyist makes note of the fact that, aside from the regular customs of the people of Yemen, some of the entries in his prayer book have been culled "from the customs of the people of Spain who have it as their practice to add in the prayers theTikūn Ha-geshem[21]and theTikūn Ha-ṭal[22](special emendations made for rain and for dew so that they may not be withheld), as well as theTikūnei Shabbat Malkahas is practised by the people of the Land of Israel, "[23]i.e., the Psalms readings beginning withלכו נרננה,etc.,[24]and the liturgyלכה דודי,followed byבר יוחאי,andיגדל אלהים חי.Originally, the practice was to begin the Sabbath prayer on the night of the Sabbath by reciting only “mizmor shir le'yom ha-shabbath”(Ps. 92).[25]The first recorded mentioning ofTikūn Ha-ṭal(said before theMussaf-prayer on the first day of Passover) in any extant Yemenite prayer book appeared only in 1583.[26]Included in theTikūnei Shabbatbook were the special readings for the nights ofShavu'otandHoshanna Rabba.[27]

The texts of old Yemenite prayer books copied by Rabbi Yihye Bashiri are an invaluable source for comparing thevariae lectiones(Textual variations) of liturgy before the redaction of theBabylonian Talmud.For example, in all older Yemenite prayer books copied by Bashiri is found the versionגואל ישראל(He who redeems Israel) in the second blessing afterQiryat Shemain the evening prayer and on the night of Passover, that is, in the present-progressive tense instead of in the past tense (גאל ישראל), although the requirement made byRavain the Talmud(Pesaḥim 117b)calls for saying it in the past tense. Scholars point out that the Yemenite practice was the original custom in Yemen before Rava's interdict,[28]the memorial of which also being brought down in theJerusalem Talmud.[29]

Prayer book written in Yemen showing Sephardic influence

Changes to the original Yemenite text

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Among the later changes made to the text of theBaladi-riteprayer book is the wordingKether Yitenu(כתֿר יתנו‎), etc., said during theḲeddushah(i.e. the third benediction in the prayer itself) at the time of theMussafprayer, as is the custom of Spain (Sepharad) with only minor variations.[30]In spite of its wide acceptance in Yemen, among both Baladi and Shāmī congregations, RabbiYiḥyah Qafiḥ(d. 1932) did not accept this innovation, but rather ordained in his place of study to continue to sayNaqdishakh(נקדישך‎) in all of the prayers,[31]just as had been their accepted tradition from theGreat Assembly.[32]The Yemenite adaptation of sayingKetherduring theMussaf—although not mentioned in theOrder of Prayersprescribed byMaimonides—is largely due to the influence ofAmram Gaon'sSiddur,[33]which mentions the custom of the two Academies in Babylonia during the days ofNatronai ben Hilaito say it during the third benediction of the 'Standing Prayer.' The practice of sayingKetherduring theMussafis also mentioned in theZohar( "Parashat Pinḥas" ).[34]

Notable changes occurring in theBaladi-riteprayer book during thegeonicperiod are the additions ofAdon ha-ʿolamim(אדון העולמים‎), which mark the opening words in theBaladi-ritetiklālbefore the Morning benediction, and the praise which appears further on and known asBarukh shʾamar(ברוך שאמר‎),[35]which appears immediately following a short praise composed byJudah Halevi,Ha-mehulal le'olam(המהולל לעולם‎)[36]and which is said before the recital of the selected Psalms (zemirot). These, among other innovations, have long since been an integral part of theBaladi-ritetiklāl.

In subsequent generations, other additions have been added thereto, such as theYotzerverses that are said on the Sabbath day (i.e. those verses which mention the creation, hence:yotzer= "who createth" );[37]and the last blessing made in the recital ofḲiryat Shĕma(i.e. the second blessing thereafter) on the Sabbath evening, since in the original prayer text there was no difference between Sabbaths and weekdays; Likewise, the modern practice is to chant the prosaic Song of the Sea (שירת הים‎) before one recitesYishtabaḥ,although in the originalBaladi-riteprayer the song came afterYishtabaḥ,seeing that it is not one of the songs of David.[38]In today'sBaladi-rite tiklāl,an interpolation of eighteen verses known asRafa'eini Adonai we'erafei(רפאיני יי' וארפא‎) has been inserted between the prosaic Song of the Sea andYishtabaḥ,just as it appears in theTiklāl Mashta,compiled by RabbiShalom Shabaziin 1655,[39]although the same verses do not appear in theTiklāl Bashiricompiled in 1618. Another custom which has found its way into the Yemenite prayer book is the practice of rescinding all vows and oaths on the eve ofYom Kippur(Kol Nidre).[40]

Moreover, in the older handwrittenBaladi-riteprayer books, in the first blessing following theḲiryat Shĕma,or what is called inHebrew:אמת ויציב=emeth wayaṣiv,the original Yemenite custom was to say only eightwawsin the opening lines of the blessing, just as the blessing appears in Maimonides'Seder Ha-Tefillah(Order of Prayer),[41]and not as it is now commonly practised to insert seven additionalwawsin the blessing for a total of fifteen.[42]These changes, like the others, are directly related to the dissemination of Sephardic tefillot in Yemen, and influenced, especially, by the writings of RabbiDavid Abudirham.[43]

Lurianic Kabbalah

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No doubt the greatest changes to theBaladi-riteprayer book have come in wake of kabbalistic practices espoused byIsaac Luria,which have since been incorporated in the Yemenitetiklāl.The proclamation "Adonai melekh, Adonai malakh, Adonai yimlokh le'olam wa'ed"said by some each day beforeBarukh shĕ'amaris from the teachings of Isaac Luria.[44]The saying ofAleinu le'shebeaḥ(Heb.עלינו לשבח"It is for us to praise the Lord of all things", etc.) at the conclusion of the prayer, although originally said only during the Mussaf-prayer onRosh Hashanah,is also an enactment made by Isaac Luria,[45]Rabbi Moshe ben Machir[46]andMeir ben Ezekiel ibn Gabbai.[45]

Shulchan Aruch

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TheShulchan Aruchhas also left an indelible mark upon theBaladi-riteprayer in certain areas. Yihya Saleh (1713–1805) mentions that the old-timers in Yemen were not accustomed to recitingMizmor le'Todah(i.e. Psalm 100) in thePesukei dezimraof the Morning Prayer (Shahrith),[47]although it too soon became the norm in theBaladi-ritecongregations, based on a teaching in theShulchan Aruch(Orach Chaim§ 51:9) and RabbiJoseph Karo's specification that it be cited in the Morning Prayer. Yihya Saleh agreed to insert it in hisBaladi-riteprayer book, saying that it was deemed just and right to recite it, seeing that “there is in it a plethora of praise unto Him, the Blessed One.”

Yihya Saleh also initiated the custom of sayingṢidqathekha(צדקתך‎), etc.,[48]in his own synagogue immediately following theAmidahof the Afternoon Prayer (Mincha) on Sabbath days, in accordance with an injunction in theShulchan Aruch(Orach Chaim§ 292:2), and which practice soon spread amongst otherBaladi-ritecongregations.

TheShulchan Aruch,with Yihya Saleh's endorsement of certainHalachicrulings, was also the cause for otherBaladi-ritecustoms being cancelled altogether, such as the old Yemenite Jewish custom of saying a final blessing after eating the "karpas"(in Yemenite tradition," parsley ") on the night of Passover; and of saying a final blessing over the second cup of wine drunk on the night of Passover; and of making a distinction between the number ofmatzotthat are to be taken up during the blessing when Passover falls on a Sabbath day, as opposed to when it falls on a regular day of the week;[49]and the custom to drink a fifth cup of wine during thePassover Seder.[50]Yihya Saleh also changed the originalBaladi-ritepractice of gesticulating thelulav(the palm frond and its subsidiaries,viz.the myrtle and willow branches in one's right hand, and the citron fruit in one's left), enacting that instead of the traditional manner of moving them forward, bringing them back, raising them up, and lowering them down, while in each movement he rattles the tip of the lulav three times,[51]they would henceforth add another two cardinal directions, namely, to one's right and to one's left, as described in theShulchan Arukh(Orach Chaim§ 651:9).[52]Not all changes in the prayer book, however, were the result of Yihya Saleh's own decision to force change in his community, but rather Yihya Saleh chose to incorporate some of the Spanish rites and liturgies in theBaladi-riteprayer book since these same practices had already become popular in Yemen.[53][54]One such practice was to begin the night of eachYom Tov(festival day) with themizmorrelated to that particular holiday,[55]although, originally, it was not a custom to do so, but only to begin the first night of each of the three Festival days by saying threemizmorimtaken from Psalms1,2and150.[56]The practice found its way into the Yemenite rite from the Spanish prayer books, whereas now the Yemenite custom incorporates both traditions.[57]

Maimonides' influence

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To what extentMaimonides’ writings actually influenced the development of the Yemenite prayer ritual is disputed by scholars. Some suggest that since theBaladi-riteprayer is almost identical to the prayer format brought down by Maimonides (1138-1204) in hisMishneh Torah[58]that it is merely a copy of Maimonides’ arrangement in prayer. This view, however, is rejected by RabbiYosef Qafih(1917–2000) and by RabbiAvraham Al-Naddaf(1866–1940). According to Rabbi Yosef Qafih, the elders of Yemen preserved a tradition that the textual variant used by Maimonides in hisMishneh Torahwas copied down from the texts presented to him by the Jews of Yemen, knowing that they had preserved the ancient format of the prayers, with as few innovations as possible.[59][60][61]Elsewhere, in the Preface to the Yemenite Baladi-rite prayer book,Siyaḥ Yerushalayim,Rabbi Qafih writes that Maimonides searched for the most accurate prayer rite and found the Yemenite version to be the most accurate.[62]According to Rabbi Avraham al-Naddaf, when the prayers established by Ezra and his court (the Men of the Great Assembly) reached Yemen, the Jews of Yemen accepted them and forsook those prayers that they had formerly been accustomed to from the time of the Temple. In subsequent generations, both, in the Land of Israel and in Babylonia, the rabbinic scholars of Israel made additional innovations by adding certain texts and liturgies to the prayer format established by Ezra, which too were accepted by the Jews of Yemen (such asNishmath kol ḥai,and the prosaicSong of the Sea,established by Rabbi Shimon bar Yochai). Later, penitential verse written by Rabbi Saadia Gaon, by Rabbi Yehudah Halevi and by Rabbi Avraham ibn Ezra came to be incorporated in their prayer books. Eventually, when Maimonides came along and arranged the prayers in hisCode of Jewish law,the Jews of Yemen saw that his words were in agreement with what they had in their own prayer books, wherefore, they received him as a rabbi over them, although Maimonides had only written the format that he received from the Men of the Great Assembly, and that it happens to be the original version practised formerly by the Jews of Spain.[63]

Rabbi Avraham al-Naddaf’s view that the Yemenites possessed a version of the prayer before Maimonides' edition reached them is corroborated by an ancient Jewish source contemporaneous with Maimonides’Mishneh Torah,in which Jewish scholars in Yemen had debated on how to arrange the second blessing after the Shema during the Evening Prayer. The source was copied down by Yihya Saleh[64]from the glosses of the Baladi-rite Prayer Book (Tiklāl) written by Rabbi Yihye Bashiri (d. 1661), and who, in turn, copied it from the work of a Yemenite Jewish scholar, entitledEpistle: Garden of Flowers(רסאלה' בסתאן אלאזהאר), in which he wrote the following:

Now what you have mentioned to us about the greatgeon,[even] our teacher and our Rabbi, Moses [Maimonides] (may his God keep him), how that by his magnanimity [he enjoins us] to say,Borukh shomer 'amo yisroel(Blessed be He who guards His people Israel ברוך שומר עמו ישראל), it is most correct what has been transmitted unto him. Who is it that knows to do such a thing, save that man whom the spirit of the holy God is within him? For the Rabbis have spoken of only two blessings coming after it (i.e. afterḲiryath Shema),[65]but not three! Now, as for us, concerning our composition of the order of prayers, and its arrangement and its custom which was written in the language of our Sages and used by some of the students, we have asked this question[66]during our debates on the aforesaid composition, and we were indecisive about it due to its ambiguity, but we arranged the verses afterHashkiveinu(Hebrew:הַשְׁכִּיבֵנוּ) in such a way that they do not conclude after them with a blessing employing God's name, and forthwith will we stand up in prayer. After your letter reached us, teaching us about its proper application, we returned to its proper application! We succeeded in our composition to write the verses in such a way as to be identical with that which was written by him! Even so, his words seem to be even more exact than our own, proof of which is shown by what is written in TractateBerakhoth:[67]Mar says he reads [the verses of]Ḳiryath Shemaand prays. This supports what was said by Rabbi Yohanan, ‘Who is he that is a son of the world to come? He who juxtaposes the word,Geulah,in the Evening Prayer with the actualAmidahitself!’ Moreover, they have said: Although one must sayHashkiveinu(Cause us to lie down in peace, etc.) betweenGeulahand the standing prayer itself,[68]this does not constitute a break in continuity.[69]For since the Rabbis enacted the saying ofHashkiveinu(Cause us to lie down in peace, etc.) in that part of the benediction which comes directly afterGeulah,it is as if the benediction ofGeulahwas protracted! Now had it been like our words, he should have rather said: Although the Rabbis enactedHashkiveinuand certain verses which come after it, [etc]. But since he did not say this, except onlyHaskiveinu,learn from it that at the end he concludes [with a blessing employing God's name]! Now this blessing is as one continuous thing, and not two things.

Based on this testimony it is evident that the Talmud, along with Maimonides’ order of the prayer as transcribed in hisMishneh Torah,have been used together to establish the final textual form of theBaladi-riteprayer commonly used in Yemen. Prior to Maimonides, the general trend in Yemen was also to follow thehalakhicrulings of thegeonim,including their format used in the blessings. Rabbi Saʻīd ibn Daoud al-ʻAdeni, in a commentary which he wrote on Maimonides'Mishneh Torah(ca. 1420 – 1482), writes of the final blessing said over wine: "What is found in the writings of most of thegeonimis to conclude the blessing after drinking the fruit of the vine by saying, ['Blessed art Thou, O Lord],for the vine and the fruit of the vine,' and thus is it found written in the majority of the prayer books in the cities throughout Yemen. "[70]However, today, in all theBaladi-riteprayer books, the custom after drinking wine is to conclude the blessing with the format that is brought down in Maimonides, "Blessed art Thou, O Lord,for the land and for its fruits",[71]showing that Maimonides' impact over the development of the Yemenite tiklāl has been vital.

Distinguishing features

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TheBaladi-riteprayer in its current textual form, at least in its uniqueness as a text that stands in a distinct category of its own and that does not fully conform with any other version, belongs without question to the Babylonian or eastern branch of the prayer ritual variants, a branch whose first clear formulation came through RabbiSaadia Gaonand hisSiddur.By simple comparison with other prayer-rites of other Jewish communities, the Yemenite version shows distinct signs of antiquity, in which, generally speaking, it is possible to say that it is the version least adulterated of all prayer versions practised in Israel today, including the original Ashkenazi version.[72]In spite of a general trend to accommodate other well-known Jewish traditions (e.g. Sephardic, etc.), theBaladi-riteprayer book has still retained much of its traditional distinguishing features. Among them:

  • In theBaladi-ritetradition, there is no "confession of sins" (Hebrew:וידוי) arranged in Alpha betical order, nor is there any confession said immediately prior to sayingtaḥanūnim(supplications) duringnefilat panimfollowing theStanding Prayer.Rather, the custom is to lie upon the floor on one's left side, cover one's head in histalithand to say the supplication,Lefanekha ani korea,etc., followed byAvinu malkeinu, avinu attah,etc., excepting Mondays and Thursdays on which days the petitioner will also add other suppliant verses such as,ana a-donai eloheinu,etc., andwehu raḥum yikhaper 'awon,etc., as are found in the Sephardic prayer books.[73]
  • The custom of the Jews ofAshkenazis to read the verses ofḲiryat Shema( "Shema Yisrael" ) each man to himself and silently. In contrast, with theSephardic Jews,theḥazanreads aloud the verses ofḲiryat Shema,without the participation of his congregation. With the Yemenites, on the other hand, the entire congregation reads it aloud and in perfect unison.[74][75]
  • The version of theKaddishused in the Baladi-rite is also unique, containing elements not found in the Siddur/Tefillot used by other communities, and is believed to date back in antiquity. (Open window for text)
  • In the earlierBaladi-riteprayer books one could not find at the conclusion of the morning, afternoon, and evening prayers the text now widely known asʻAleinu le-shabeaḥ(Hebrew:עלינו לשבח),[80]but only in theMussaf-prayer said onRosh Hashanah.Today, the custom among adherents to the Baladi-rite (like the Italian rite) is to sayAleinu le’shebeaḥonly during the Morning (shaḥrith) and Evening ('arvith) prayers, but not in the Afternoon prayer (minḥah).[81][82]
  • The older prayer books also contained formularies of documents (Marriage contracts, bills of divorce, court waiver of rights to payment,[83]legal attestations,[84]calendric tables for reckoning theintercalationof the years, etc.) which are lacking in the modern prayer books. Most also containedHalakhiccompendia, such as themodi operandiforHavdallahceremonies at the conclusion of Sabbath days and festival days, and for establishing symbolic joint ownership of a shared courtyard ('erub), and for separating the dough portion (ḥallah), as well as for the redemption of one's firstborn son (pidyon haben) and for the ceremony ofcircumcision.So, too, the Old Baladi-rite prayer books contained a brief overview of the laws governing the making of tassels (tzitzit) worn on garments, and the writing of door-post scripts (mezuzah),inter alia.Most also contained a copious collection ofliturgical poemsand penitential verse (selichot).
  • The single individual who prays alone and who is unable to join a quorum of at least ten adult men (minyan) follows nearly the same standard format as those who pray among the congregants. However, unlike the congregation, he that prays alone alters theKaddishby saying in its place what is known asBĕrīkh shĕmeh deḳuddsha bĕrikh hū le'eilā le'eilā,etc., both, before and after theStanding Prayer.[85][86](Open window for text)
  • The single individual who prays alone does not say theKeddusha(e.g.Qadosh,Qadosh,Qadosh), but rather says, “Keddushath Adonai Tzevo'oth”(Hebrew:קדושת יי' צבאות), in lieu of the wordsQadosh,Qadosh,Qadosh,insofar that the Talmud(Berakhoth21b)requires a quorum of at least ten adult males to say theKeddusha.[87]
  • TheBaladi-ritecustom is not like the custom of the other Jewish communities who separate thebiblical pericopesChukatandBalakduring the weekly Sabbath readings. Rather, the Yemenites traditionally connect these two pericopes for most years, while separating the pericopesMaseiandMatot.

Megillat Antiochus

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One of the more salient features of all the older Baladi-rite prayer books,[88]as well as those compiled by Rabbi Yiḥya Bashiri, is the AramaicMegillat Antiochus[89]withSaadia Gaon's Arabic translation, the original Aramaic being written by the elders of theSchools of ShammaiandHillel.[90]

AramaicMegillat Antiochuswritten withBabylonian vocalization,including aJudeo-Arabictranslation

Tractate Avoth

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According to 16th–17th century Yemenite prayer books, many Yemenites, but not all, recited but only the first chapter of Avoth after the Shabbath Minchah prayer, doing so throughout the entire year.[91]Beginning with the 17th century, external influence[92]—just as with the Shami prayer text—brought about completely changed customs, with the prevalent custom today being to read the entire tractate throughout the Sabbaths between Passover and Shavuoth, a chapter each Shabbath as non-Yemenite Jews customarily do.[93]Rabbi Yosef Shalom Koraḥ was quoted[94]as pointing out that in the synagogues of RabbiYiḥye Qafihand Rabbi Yiḥye al-Abyadh, rather than apportioning the learning for the Sabbaths betweenPesaḥandAtzeret,[95]they would learn the entire tractate withMaimonides' commentary during the two days ofShavuoth.[96]

First night of Shavuoth

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The custom among Yemenites in recent years was to read theTikkunin the synagogues on the night ofShevu'ot,although in the old Yemenitetiklālilthey did not mention anything unique about the night ofShavuothcompared to other holidays; the practice relating to theTikkuncame to Yemen only from approximately the second half of the eighteenth-century.[97][98]Furthermore, while in most of the synagogues in Yemen they would learn the "Tikkūn" printed inMachzorimand SephardicTefillot,in some they would learn theSefer Hamitzvotcompiled by Maimonides, while by Rabbi Yihya Qafih it was learnt in its original Arabic.[97]Even among the Baladi-rite congregations in Sana'a who embracedKabbalah,they received with some reservation the custom of thekabbaliststo recite the "Tikkūn" all throughout the night, and would only recite the "Tikkūn" until about midnight, and then retire to their beds.[99]

Other features peculiar to the Baladi-rite

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  • InBaladi-ritesynagogues, the corresponding verses of the weeklyTorah reading(parashah) are read aloud from theTargum Onkelos,the Aramaic translation assigned for each verse. The custom is for the Aramaic translation to be read one verse at a time, following each verse that is read aloud from the scroll of the Law (Torah), a practice long since abandoned by other communities.[100]This is read on Sabbath mornings, and on holidays, when theTorah-scrollis taken out of theHeikhaland read in public.[101]
  • On the night of Passover, theBaladi-rite tiklālrequires making four separate blessings over the four cups of wine prior to drinking them, as prescribed by theGeonimand the Jerusalem Talmud.[102]
  • During the seven days of Passover, whenever eating unleavened bread (matzah), theBaladi-ritecustom is to always bless over 11⁄2loaves ofmatzah,whether the day is only a mid-festival day, or a Sabbath day that fell during the mid-festival, or a Festival day itself that fell on a Sabbath day.[103]
  • The Yemenite custom is to make a blessing over thehand washingprior to dipping a morsel (karpas) into a liquid, especially during the night of Passover.[104]
  • The blessing over theHanukkahcandles is with the preposition "of" (Heb. של), as in: ברוך אתה יי' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להדליק נרשֶׁלַּחֲנֻכָּה.[105]
  • TheBaladi-ritecustom requires making the blessing, "to dwell in theSukkah,"each time one enters his makeshift booth during the seven days ofSukkoth,even though he had not intended to eat a meal there, in accordance with teachings brought down by RabbiIsaac ibn Ghiyyat(1038–1089)[106]and by Maimonides.[107]
  • The Grace said after meals (Heb. ברכת המזון) shows an old format, lacking the additions added in subsequent generations by other communities.[108](Open window for text)
  • The "Counting of the Omer"(sefirath ha-ʻomer) between Passover andShavu'othis said in Aramaic, rather than in Hebrew. The emissary of the congregation (Shaliach Tzibbur) commences by making one blessing over the counting and fulfills thereby the duty of the entire congregation, although each man makes the counting for himself.[102][112]
  • The textual variant of the third benediction (Ḳeddushah) said in theMussafPrayer on Sabbath days shows signs of an early tradition, believed to antedate the version used by other communities (both, Ashkenaz and Sepharad), insofar that the original version was said without mentioningShema Yisrael Adonai Eloheinu Adonai Eḥad.[113](Open window for text)
  • The practice in Yemenite congregations is for theShaliach Tzibbur(emissary of the congregation; precentor) to say theBerakhot(benedictions) before and after theShema,while everyone else in the synagogue remains quiet as they listen to him and answer Amen. He is the mouthpiece of theTzibbur.Those who choose to recite the words along with him, do so silently. Only theShemaitself is recited in unison.
  • The Evening Prayer (ʻArvith) on weekdays is unique in that, in the second blessing said afterḲiryat Shema,there is an extension enacted by theGeonim,now abandoned by most other communities.[117](Open window for text)
  • The third blessing of the Amidah retains the same form throughout theTen Days of Repentance,even on weekdays, with the addition ofובכן.
  • In Yemenite public service (both, Baladi and Shāmī), thepesukei dezimraof the Morning Prayer is chanted in unison by the whole sitting congregation, unlike other communities where only one person, usually theShaliach Tzibbur(precentor), recites it aloud.[119]The same rule applies to the recital of theQiryath Shema.[120]
  • Like the original Ashkenazic custom, in Yemenite public service (both Baladi and Shāmī), only one person says theKaddishat any given time, but never two or more simultaneously. Moreover, in every Kaddish the wordsוְיִמְלוֹךְ מַלְכוּתֵיהּ וְיַצְמַח פּוּרְקָנֵיהּ וִיקָרֵב מְשִׁיחֵיהּ וְיִפְרוֹק עַמֵּיהּare incorporated. Theyodin the word וימלוך is vocalized with aḥiraq,and thelamadwith aḥolam.[121]
  • The custom of theBaladi-riteis to answer "Amen" at the conclusion of the benediction known asYotzerin the Morning Prayer, as also to answer "Amen" during the Evening Prayer at the conclusion of the benediction,Ma'ariv 'Aravim.[121]
  • TheCohenimdo not have a custom to wash their hands prior to their standing up to bless the congregation.[122]
  • On days when they read from twoscrolls of the Torahin the synagogue, theBaladi-ritecustom is not to take out the two scrolls at one time, but they would take out one scroll, read from it, and after the conclusion of the reading the scroll is returned to theHeikhaland the second scroll taken out and read. TheHaftarahis read only after the scrolls have been returned to theHeikhal.[123][124]
  • TheBaladi-ritecustom, on any given Monday or Thursday, as well as onRosh Ḥodesh(New Moon), is to return the Scroll of the Law (Torah) to the ark after reading it in the synagogue, before the congregation recitesAshrei yoshəvei vethəkha, 'odh yehallelukha seloh,etc. (אשרי יושבי ביתך עוד יהללוך סלה). This rule, however, does not apply to Sabbath days and Festival days.[125]
  • The Yemenite custom (both, Baladi and Shāmī) when reciting theHallelis that the congregation attentively listens to theShaliach Tzibburreading without repeating the words of theHallel,but only cites the word "Hallelujah," in a repetitious manner, after each verse. "Hallelujah" is repeated 123 times, like the number of years attained by Aaron the High Priest. The congregation will, however, repeat after theShaliach Tzibburonly a few selected verses from theHallel,considered as lead verses.[126]
  • TheTikkun Chatzot(Midnight Rectification) does not appear in theBaladi-riteliturgies.

Selections from tiklāl

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The 'Standing Prayer' known as the Eighteen Benedictions, orAmidah,as prescribed in the YemeniteBaladi-ritetradition, and which is recited three times a day during weekdays, is here shown (with an English translation):[127](Open window for text)

Nishmath Kol Haiis recited on the Sabbath day, and dates back to the 5th century CE:[130]

Published tiklāl editions

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  • Tefillath Kol Pe,ed. Yosef Hasid and Shelomo Siani, Jerusalem 1960
  • Siyaḥ Yerushalayim,Baladi prayer book in 4 vols, ed.Yosef Qafih,Kiryat-Ono 1995–2010
  • Hatiklāl Hamevo'ar,ed. Pinḥas Qoraḥ, Benei Barak 2006
  • Torat Avot,Baladi prayer book (7 vols.), ed. Nathanel b. Yihya Alsheikh, Benei Barak
  • Tefillat Avot,Baladi prayer book (6 vols.)
  • Tiklāl (Etz Ḥayim Hashalem),ed. Shimon Saleh, 4 volumes, Jerusalem 1979
  • Tiklāl Ha-Mefoar (Maharitz)Nosaḥ Baladi, Meyusad Al Pi Ha-Tiklal Im Etz Ḥayim Ha-Shalem Arukh Ke-Minhag Yahaduth Teiman:Bene Berak: Or Neriyah ben Mosheh Ozeri:2001 or 2002
  • Tiklāl ʻim perush ʻEtz Ḥayyim la-maharitz zetz "al, kolel ʻAnaf Ḥayyim - hagahoth we-haʻaroth(ed. Sagiv Mahfud), Nosach Teiman: Bnei Brak 2012
  • Tiklāl - ʻAṭereth Avoth(ed. Sagiv Mahfud), Nosach Teiman: Bnei Brak (OCLC762506729)

Baladi as original Yemenite custom

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Although the word "Baladi" is used to denote the traditional YemeniteJewish prayer,the word is also used to designate the old Yemenite Jewish custom in many non-related issues treating on Jewish legal law (Halacha) and ritual practices, and which laws are mostly aligned with the teachings ofMaimonides'Code of Jewish Law,as opposed to theShulchan Arukhof RabbiJoseph Karo.

Yemenitetzitzit
  • One of such practices is to constrict the blood locked within meats before cooking by throwing cut pieces of the meat (after salting and rinsing) into a pot of boiling water, and leaving them there for as long as it takes for the meat to whiten on its outer layer. This practice prevents the blood from oozing out, and is only a rabbinical precautionary measure (Cf.Hullin111a).[131]If soup was to be made from meat which was thrown into a pot of boiling water, it was not necessary to take out the meat. Rather, the froth and scum which surfaces were scooped away, and this sufficed. It was also a Jewish practice in Yemen that when salting the cut meat, the pieces are prepared no larger than half aroṭal(about the size of half an orange) so as to permit the effectiveness of the salt on that meat.[132]
  • The Baladi custom is to maketzitzit(tassels)[133]with only seven "joints" (Hebrew:חוליות), without counting the first square-knot that is tied to the tassel where it is attached to the cloth.[134]These seven "joints" each consist of only three windings and are not separated by knots. They are placed on the upper1⁄3length of the tassel, symbolic of the seven firmaments in heaven, while in the other2⁄3length of the tassel the strings are left to hang loose. Their Rabbis have interpreted the Talmud (Menahoth39a) with a view that the "joints" and the "knots" are one and the same thing.[135]
Yemenite head phylactery (tefillin) with straps
  • The Baladi-rite custom of tying the knot (Hebrew:קשר) on the head phylactery (Tefillin) is for it to be made into a square,[136]and follows the custom mentioned inHalakhot Gedolot(Hil. Shimushei Tefillin): "One doubles the two heads (i.e. ends) of the straps [in the form of two separate loops] and feeds one through the other, and the head (i.e. end) of the one in the end (loop) of the other, so that there is formed thereby the shape of adaleth."Practically speaking, its shape is only an imaginarydaleth,made also in accordance with the old manner prescribed by the Jews of Ashkenaz (an illustration of its tying method shownhere).[137]
  • The Baladi-rite custom is for the people to wear their largetalithon the night of the Sabbath, as well as on the night of any givenFestival day.On ordinary days, all throughout the week, theshaliach tzibbur(emissary of the congregation) is required to be draped in histalithwhile leading the congregation in prayer during, both,Minchahand ʿArvith.[138]

See also

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References

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  1. ^abcdTobi,et al.(2000), p. 38
  2. ^Gaimani, Aharon (2014), p. 83
  3. ^Qorah, A.(1987),p. 96Archived2016-03-04 at theWayback Machine(Hebrew); Ratzaby, Yitzhak (2001),Orach Chaimvol. 3 (Section 105, note 15)
  4. ^Gavra, Moshe (1988), pp. 258–354; Shows photocopies of different Yemenite Prayer books, the earliest from the year 1345 (now preserved at the Jewish Theological Seminary of New York, MS. no. 3015), and the latest from 1656, all of which bear Babylonian supralinear punctuation.
  5. ^Greidi, S.(1995), pp. 71–72
  6. ^Qorah, A.(1987), pp. 16–17
  7. ^RabbiYosef Qafih,his edition of the YemeniteHaggadah,p. 10
  8. ^Qafih, Y. (1989), vol. 2, s.v.Qorot Yisra'el be-Temanby RabbiHayyim Hibshush,p. 718 andSefunot;online edition:Sefunot, volume 2, Jerusalem 1958,page רסז (p. 275 in PDF pagination) (Hebrew), in which the author writes,

    If your soul be grieved [at the calamity that hath befallen us], please consider the events that have happened to the scholarly Rabbi, our teacher and Master, Yiḥya the son of the honorable Rabbi Yehudah al-Ṣa'adi, the President of thebeit dinfor the [Jewish] communities in Yemen, who fought a just battle against those who make themselves pious, forsaking their own customs and their Yemenite fathers' customs, which have been the customary practice according to the handwritten Prayer Books that are called by usal-tikālil,and who grasp anew customs, found in the printedMachzors,in matters of the prayers and other customs... And also, [other] men,Talmidei Chachamim,had joined together with the President of the court, the honorable Rabbi Yiḥya al-Ṣa'adi, [in his fight] to abolish these new customs [which they had taken] upon themselves, but to no avail, for in their time there was a certain wise man great inTorah,stature (Hebrew:ובמעלה), and [knowledgeable in the writings of the]poskim,and above all was infatuated over the books of thekabbalists,[namely] the honorable Rabbi Yiḥya son of the esteemed Minister Shalom HaKohen al-Iraqi. He was the one who stood in the breach to annul the customs of the ancients and to hold onto the new customs, until a great quarrel had been aroused [thereby, whereupon] he went [around] to synagogues to force them to leave the ancient Prayer Books in their possession and to accept the [printed Sephardic]machzors.Now, because of the greatness of his position and the position of his father, the Minister, nineteen synagogues accepted it upon themselves, except for three synagogues [who] prepared themselves within the synagogues to resist him with staves and were unwilling to listen to him unto this day.
  9. ^It must be noted that the above is told through the lens of Hibshush who writes of Yiḥya, the son of Shalom (al-'Usṭā). However, RabbiYosef Qafih,the editor of Hibshush'sQorot Yisra'el be-Temancited above, tells not of the son Yiḥya, but of Shalom ben Aharon HaKohen Iraqi (Qafih's edition of the YemeniteHaggadah[אגדתא דפסחא, 5719], p. 10-11) as did the court of Sana'a in their 5671 (1911) response to RabbiAvraham Yitzchak HaCohen Kook(Masa' le-Teiman (Hebrew: מסע לתימן; Tel Aviv, 5712), p. 197: "ובזמן שעמד הנשיא ר' שלום עראקי שהיה משנה למלך הערבי המולך בצנעה. והיו ידיו רב לו לעשות כרצונו וביד חזקה הכריח קהילות רבות להתפלל ע" פ סידור האר "י נוסח ספרד ולעזוב סידור התפילה להרמב" ם. וגם שלא לגלח בימי העומר וכיוצא בענינים אלו. וקצת קהילות עמדו על עמדם ולא אבו לשמוע לו. "). Cf.Qorah, A.(1987), pp. 16–18 (Hebrew pagination), who writes (p.17Archived2018-10-14 at theWayback Machine): "In the days of the Minister,Shalom(al-'Ousta), a few of the wise men of that generation saw [fit] that it was best that the entire congregation would pray like the custom found in the land of Israel [namely] in the prayer-rite of the Sephardic Prayer Books, and their counsel was that those unto whom theBaladi-ritePrayer Book (Tiklāl) was still fluent in their mouths, that the Nasi would provide them with Sephardic Prayer Books so that all would be accustomed to praying with one prayer-rite, and the Nasi consented to this [advice]. Then were those Rabbis stirred who held fast to praying as theTiklāl[i.e.,Baladi-rite], and at their head was Rabbi Yehuda ben Shelomo al-Sa'adi [d. 1740] and the Judge Rabbi Pinhas ben Shelomo Ha-Kohen al-Iraqi of blessed memory, and they wrote proclamations in the form of rabbinic decisions [saying] that it is forbidden to change the customs of [their] fathers that were established according to the words of theGeonimof old and the 'Composition' of Maimonides that came after them. "
  10. ^Gaimani, Aharon (2014), p. 84
  11. ^Tobi, Yosef (2001), pp. 31–32; Gavra, Moshe (2010), p. 337
  12. ^Gaimani, Aharon (2014), pp. 83–92. It is worthy of mentioning that the Great Assembly comprised such men as Daniel, Nehemiah and Ezra, concerning whom the Jerusalem Talmud (Berakhot17a) says, "One-hundred and twenty or so elders and among them eighty or so prophets enacted this prayer." Cf. Babylonian Talmud,Berakhot28b. Aside from the first three benedictions and the last three benedictions, none of the middle benedictions were at first arranged in any special order, until the first or second century CE, when they were finally given the set order that we have today (Rabbeinu Hananel,ibid.)
  13. ^The Yemenite custom of praying only oneMussaf-prayer during the Jewish New Year, rather than making first a silent prayer followed by a repetition of the prayer made aloud by theShaliach Tzibbur,is described by Rabbi Yihya Saleh in hisTiklāl Etz Ḥayim,facsimile edition, published by Karwani Yaakov of Rosh Ha-Ayin, Vol. II, on the morning of Rosh Hashanah, s.v.תפלת מוסף,and which Yemenite practice is similar to a teaching brought down in the Jerusalem Talmud (Berakhot36a – 36b). Yiḥyah Salaḥ makes use of harsh expletives while writing about the preservation of the original Yemenite Jewish practice: "'Moreover, it can be stated that the benedictions [made in our prayers] on New Year's day and on the Day of Atonement are different, for [on these days] the emissary of the congregation who leads them in prayer fulfills everyone's obligation.' Wherefore, it was thought by Rabbi Yonah that even if someone had turned his heart to other things while in the midst of [saying] a benediction, the emissary of the congregation [still] fulfills his obligation. Yet in the other blessings he does not [fulfill his obligation]. So has it been stated under this man's name. For our purpose, I have copied down all of his words where a lesson was to be learned by such words of an exemplary nature as far as severalhalachicpractices were concerned. And in theTiklālthat our teacher wrote, even the Rabbi, Yiḥya al-Bashiri of blessed memory, it is written in the Arabian tongue, of which this is its content: 'Let it be known that, throughout the entire course of the year, men ought to pray silently. After which, the emissary of the congregation prays with a loud voice in order to fulfill the obligation of those who do not know [the prayer themselves]. However, during theMussafprayer on the New Year's Day the custom is not to begin by praying silently, but rather the emissary of the congregation begins praying aloud and he fulfills the obligation of, both, those who know the benedictions in their entirety and those who do not know them. The reason for this being that the benedictions are long [during these days of the year] and not everyone is familiar with them as is the emissary of the congregation. Yet during the other days of the year, the emissary of the congregation does not fulfill the obligation [of any], except only of that person who knows not [the benedictions].' You have, herewith, been shown [the matter] so that you might know just how many great multitudes of men confirm our customs, even the custom of our ancient most forebears [as it has been passed down unto us] nearly since the days of the destruction, as it is generally held and accepted by us, [which is to say], the traditions of our forefathers. So who is it that after considering these mighty kings (who all agree with common consent, and all walk with perfect persuasion of the affirmative [saying] that there must be only one [Mussaf] prayer), will yet incline his thoughts, as it were, to contradict their practice? Certainly he ought to be apprehensive and wary lest they [come and] crush his skull…. Hear my son the instruction of thy father, and do not thou forsake the law of thy mother. Be attentive to this and note it.” END QUOTE
  14. ^Qorah, A.(1987), p. 21, note 19
  15. ^Amar(2017), p. 10
  16. ^Saleh, Y.(1979b), vol. 1 (Introduction)
  17. ^Sassoon, D.S.(1932), Introduction, p. xxxvi. Bibliophile,David Solomon Sassoon(1880–1942), who collected some sixteen Prayer books of the Yemenite rite, ranging from the early sixteenth century (1531) to the twentieth century, writes of the Yemenitetiklāl:"The study of these MSS. leads to the assumption that the liturgy of the Yemenite Jews went through many changes during the ages, and that in Yemen itself the liturgy varied according to different localities. There are traces of an earlier rite, used before Western influences penetrated into the Peninsula..."
  18. ^One of the more popular liturgies found in the Siddur of RSG is thepiyyutknown asTerumah Hivdilanu,which is recited on the night of Passover, during the reading of theHagaddah.Another custom taken from the Siddur of RSG is the recital ofKol Nidreion the night ofYom Kippur,just as RabbiYihya Salehstates in hisTiklal ‘Etz Ḥayim Hashalem.See:Saleh, Y.(1979b), vol. 4, p. 196a.
  19. ^Qorah, A.(1987), pp. 96–97
  20. ^Bashiri, Y.(1964). A microfilm of one of many prayer books written by Rabbi Yiḥya Bashiri can be seen at the Hebrew University National Library in Jerusalem, Manuscript Dept., Catalogue # 26787 (Hebrew); also in the archives of the Ben-Zvi Institute in Jerusalem, Microfilm # 1219 (Hebrew)
  21. ^TheTikūn Ha-geshemconsists of several verses in rhyme, beginning with שפעת רביבים, followed by these in rapid succession: מכסה שמים, and לשוני כוננת, and ישבעון, and אל חי יפתח, and finally אלהינו ואלהי אבותינו.
  22. ^TheTikūn Ha-ṭalconsists of four liturgical poems in rhymed verse: שזופת שמש, and לשוני כוננת, and לך לשלום גשם and finally אלהינו ואלהי אבותינו.
  23. ^Golb, N.(1972), p. 18. Although the prayer book in theSpertus College of Judaicacollection is dated 1663, the same innovations were added in the title-page of a prayer book written by Rabbi Yitzhak Wannah in 1645. ByTikūnei Shabbat Malkahis meant the recital of six Psalms (Pss. 95–99; 29) established by RabbiMoshe Cordevero,and thepiyyut"Lekha Dodi"written by RabbiShlomo AlkabetzinSafed,as well as thepiyyut"Bar-Yochai." See: Wannah, Yitzhak (1992), pp. 43, 74; Gaimani, Aharon (2005), p. 52
  24. ^Pss. 95–99; 29
  25. ^Gaimani, Aharon (2005), p. 52
  26. ^Gavra, Moshe (2010), vol. 3, p. 219
  27. ^Wannah, Yitzhak (1992), pp. 43–44, note *ג
  28. ^Gavra, Moshe (2010), vol. 1, pp. 68, 260–261; Gavra, Moshe (1988), vol. 1, pp. 146–153.
  29. ^Ratzaby, Yitzhak (1996), p. 329
  30. ^Saleh, Y.(1979b), vol. 1, p. 289b
  31. ^Gamliel, Shalom (1988), p. 137
  32. ^SeeOr Hahalichotperiodical,Nisan 5774issue (p. 4) where RabbiYosef Qafihtalks about כתר and נקדישך.
  33. ^Amram Gaon(1971)
  34. ^Sefer Ha-Zohar(withHa-Sulamcommentary), vol. 8 (P.Pinḥas), section # 569), London 1975, p. 219.
  35. ^Qorah, A.(1987), p. 96. Notwithstanding, the actual existence of this famous praise dates back to a much earlier time and which, according toDhahiri, Z.(1991), vol. 2, p. 28 [14b]), "fell down from heaven inscribed on a slip of parchment", and which praise contained in it the word "Baruch" ten times, representative of the "ten enunciations" (Heb.ma'amarot) with which God created the universe. See alsoSaleh, Y.(1993), vol. 1, p. 113. RabbiDavid Abudirham,in his seminal workSefer Abudirham,writes in the name of Rav Amram Gaon that the word "Baruch" should be said fifteen times, signifying the fifteen words in theBirkath Cohenim(Sefer Abudirham,Warsaw 1877, p. 37 [19a]).
  36. ^On Yehudah Halevi's authorship of המהולל לעולם, see:Saleh, Y.(1979b), vol. 1, p. 58b. In the words of Yiḥyah Saleḥ (ibid.),Etz Hayimcommentary: המהולל וכו' שבח זה מרבי' יהודה הלוי ז "ל (" `He that is praised`, etc. This praise is from Rabbi Judah Halevi, of blessed memory. ")
  37. ^The Yemenite custom is now to say the benediction known asYotzer Shabbath.Yiḥyah Salaḥ adopted the view that it ought to be said while relying upon Yemenite Rabbi Shelomo Taizi, who states: "The reason it was omitted in our prayer books, and even in the books ofMaimonides,of blessed memory, is because it was forgotten on account of the many hardships and wanderings [suffered by the people]. "TheYotzer Shabbathcomprises that liturgy known as the "greater Alpha-Beta",viz.,El Adon 'al kol hama'asim(The Lord is Master over all His works);Borukh u'mevorakh befi kol haneshamah(Blessed is He and acclaimed by every living thing), etc., "and is a teaching from theZohar.[citation needed]
  38. ^Gavra, Moshe (2010), pp. 206–208
  39. ^Shabazi(1986), p. 37
  40. ^Saleh, Y.(1979b), vol. 4, p. 73b
  41. ^Bashiri, Y.(1964), p. 6b – also in note "aleph" (ibid.). For example: אמת ויציב, נכון וקיים, ישר ונאמן, אהוב וחביב, נחמד ונעים, נורא ואדיר, מתוקן ומקובל, טוב ויפה הדבר הזה עלינו לעולם ועד.
  42. ^Example: אמת ויציב, ונכון וקיים, וישר ונאמן, ואהוב וחביב, ונחמד ונעים, ונורא ואדיר, ומתוקן ומקובל, וטוב ויפה הדבר הזה עלינו לעולם ועד.
  43. ^Yiḥyah Saleḥ makes mention ofSefer Abudirhamin his commentaryEtz Ḥayim,when mentioningemeth wayaṣivand how that Rabbi David Abudirham, in his treatise on the Tefillah (Sefer Abudirham,Warsaw 1877,p. 50Archived2015-09-24 at theWayback Machine;in PDF p. 47), requires saying fifteenwaws,symbolizing the fifteen ascensions in the Book of Psalms, commencing withShir hama'aloth(Pss. 120–134). See:Saleh, Y.(1979b), vol. 1, p. 95b.
  44. ^Saleh, Y.(1979b), vol. 1, p. 57b
  45. ^abSaleh, Y.(1894), vol. 1, p. 88a
  46. ^Author of book,Seder Ha-Yom.
  47. ^Saleh, Y.(1894), vol. 1, p. 16a; Saleh, Y. (1979b), vol. 1, p. 61a
  48. ^The reference here is to the three verses taken from three different places in the book of Psalms, all making mention of the wordṢedeq,or "justice," in recognition of God's justice who caused three pious men of Israel to pass away from the world during the Afternoon oblation –viz., Moses our Master, Joseph and King David. A debate, however, quickly arose whether or not it was permitted to makeṣidūq ha-din(i.e. the act of justifying God's judgment) on certain days, since normally it is not permitted to engage in mourning on a Sabbath day or Festival day. See:Saleh, Y.(1979), vol. 3,responsum# 150.
  49. ^The original custom in Yemen was for Jews to take-up 11⁄2loaves of unleavened bread (matzah) whenever eating during the entire 7 days of Passover, even on a Sabbath day [Qafih (2011), p. 412, note 19 (s.v.Hil. Ḥametz u'matzah8:6)].
  50. ^Gavra, Moshe (1988), vol. 1, pp. 129–142
  51. ^Thus is the practice described in the Talmud and in the writings of thegeonim,in Maimonides' Code of Jewish law, and in Rabbi Yihya Bashiri'sBaladi-rite tiklāl
  52. ^In Yemen, the synagogues faced north in the direction of Jerusalem and the congregants also stood facing north. When gesticulating thelolav,they stretched it forward toward the north, facing Jerusalem. Today, in the land of Israel, if one were standing in prayer in Tel-Aviv, he would face Jerusalem which lies toward the east.
  53. ^Greidi, S.(1995), p. 97 (71)
  54. ^Rabbi Amram Qorah wrote of Yiḥyah Saleḥ, saying: "He toiled much to render the precise text used in prayer according to the text of ancientBaladi-riteprayer books (Tikālil), and he purged them from the versions that the later copyists of theBaladi-riteprayer books had amended thereto. Indeed, those additions which were added in theBaladi-riteprayer books based on the Spanish-rite and which they had [already] begun to observe as their own practice, he did not remove them; instead, he explained them and they were incorporated in theBaladi-riteprayer book. "See:Qorah, A.(1987), pp. 21-22, note 19.
  55. ^For example,Psalm 107forPassover;Psalm 68forShavuʻothandPsalms 42and43forSukkoth.
  56. ^Bashiri, Y.(1964), p. 29a
  57. ^Razhaby, Yehuda (1981), pp. 104–105
  58. ^Maimonides(1985),Seder Ha-Tefillah(end of division calledAhavah)
  59. ^Qafih, Y.(2018), p. 39
  60. ^Qafih, Y.(1958), p. 261;Qafih, Y.(1985), Preface toNusach Ha-Tefillah,p. 711
  61. ^Qafih, Y.(1989), vol. 2, pp. 828–830: [Translation]: "As for the format of the prayer-rite that is used by them, a tradition bequeathed to us by our forefathers from early generations avers that the prayer format fixed by Maimonides in his book, Mishne Torah, he received from the Jews of Yemen, when he realized that it was unadulterated by the emendations of the Geonim and their improvements, and that it contained not the enhancements of the sages of Spain, nor the so-called" corrections "made by the cantors of Ashkenaz; as Rabbi Yiḥya Saleh (Maharitz) has written, saying that we have a tradition that all our customs regarding the prayers are very ancient, effectively dating back to the time of the [First] Temple's destruction. Even though we cannot cite proof to this effect, it can still be deduced elsewhere, by virtue of the fact that Maimonides, when he mentions incidentally the format of the prayer, writes what is different from the prayer format that he fixed in hismagnum opus,at the end of Sefer Ahavah. A few examples are brought down in what follows: (1) In his commentary on the Mishnah, Tractate Berakhot, chapter 5, he wrote that in the benediction said for the annual seasons, during the winter months, one is to say, "Bless [this year] unto us" (ברך עלינו), but in the prayer format in his larger work he did not differentiate between the summer months and the winter months, writing instead that one is always to say, "Bless us" (ברכנו); (2) In Maimonides' commentary on the Mishnah, TractateBerakhot6:5, he writes for the version of the final blessing, known asBoré Nefashot( "The Creator of many souls" ), that one is to conclude by saying, "…upon all that was created of Him who sustains the universe" (על כל מה שברא חַיי העולמים=ḥai ha-ʿolamim), but in his larger composition and in hisGuide for the Perplexed(Part 1, chapter 69), he makes use of the version, "the life of the universe" (חֵי העולמים=ḥei ha-ʿolamim), and thus is it written in all the prayer books of Yemen; (3) In the benediction known as Me'ayn shalosh (brief form of grace after eating cakes, etc.), there he makes use of a different version, concluding with the words, "…and for Zion, your honorable dwelling place, and for the pure land; and build Jerusalem your city, even quickly in our days, and let us eat of her fruits." However, in his larger composition,Hil. Berakhot3:13, he did not write this version, but rather brought down the version that is found in the prayer books of Yemen; (4) Similarly, he reverts himself in the matter of the Hallel, and how the congregation is to answer the one who recites the Hallel; (5) In Maimonides' Responsa, he writes that the concluding lines for the eleventh benediction in the Amidah is, "O Lord, who loves righteousness and judgment," while during the Ten Days of Repentance one is to say, "O Lord, Thou King, who loves righteousness and judgment." However, in his larger composition, under the format of the prayer, he writes that for the entire year one says, "O Lord, Thou King, who loves righteousness and judgment," but during the Ten Days of Repentance he is to conclude the blessing with, "The King of the judgment"; (6) Moreover, in his Responsa, in the benediction said after a circumcision, the version used by him is, "…has commanded, just as you have commanded those who are holy," etc. However, in his larger composition, the version of all the old texts is as the version used in Yemen, "…has commanded, by a testament of holy men," etc.; (7) Also in the composition itself, inHil. Tefillah2:14, he wrote that on the Ninth of Av fast day (Tish'a be-Av) they add the version known asRaḥemin the place of the prayer that begins, "Dwell in the midst of Jerusalem" (תשכון), for this used to be his custom, based on the Siddur of RabbiSaadia Gaon.However, in the prayer format brought down in his larger composition, he wrote the version as it appears in Yemen, saying that Raḥem is said instead of the benediction, "Dwell in the midst of Jerusalem," that is, rather than being incorporated within it; (8) In his "Mishne Torah" (Hil. Matanot ʿAniyim10:3[6]), he wrote: "…as it says, 'You shall hear the cry of the poor'," (a verse that does not exist in the Hebrew Bible) and which statement is no more than an instance of his habitual usage of these words, taken from the text ofNishmat kol ḥai( "The Breath of All Living Things" ), as found in the Spanish prayer books. However, in the format of the prayer brought down in the same composition, such words do not appear, but only the version that is used in Yemen. Neither are these words found in the prayer format that was published by D. Goldschmidt. (9) Moreover, in his prayer format, he wrote: "The people have it as their practice in each of theMussaf-prayers, whenever they say, 'Just as you have written concerning us in your Torah, through Moses your servant,' to mention the sacrifices of the day, just as they are written in the Torah, and they read aloud the same verses. If, however, they did not mention [them], since they said, 'Just as you have written concerning us in your Torah,' etc., they are no longer required [to say them]. "It follows that, as a first resort, they are required to say these verses, as the practice adhered to by Rabbeinu Tam (see: Tosefot inRosh Hashanah35a, s.v.אילימא), and only as a last resort, if they had not mentioned them, they are no longer required to do so. However, in the same prayer format itself, in all handwritten manuscripts of the book "Mishne Torah" (also known as,Yad ha-Ḥazaḳah), as also in the Oxford MS on which text Dr. Daniel Goldschmidt published Maimonides' prayer format, the verses of theMussafin(i.e. additional offerings made on Sabbaths and Festival days) are missing altogether. Does this not clearly prove that even after he wrote down the prayer format, just as he had been accustomed to saying, "the people have it as their practice," that he retracted the statement, correcting it to read as the version he received from Yemen, and deleting those verses? So it would seem, and nothing more. "
  62. ^Qafih, Y.(2010), vol. 1, Foreword
  63. ^Al-Naddaf, A.(1981),responsum# 33, pp. 164–165
  64. ^Saleh, Y.(1979b), vol. 1, s.v. Evening Prayer on weekdays, p. 192a
  65. ^MishnahBerakhoth1:4
  66. ^i.e., about whether or not the words, "Borukh shomer 'amo yisroel lo'ad", should be concluded with a blessing that employs God's name.
  67. ^Berakhoth4b
  68. ^The sense is to the beginning of that blessing which says:Emeth emunah kol zoth qiyam 'aleinu,etc., and concludes with,Borukh attoh adonai ğo'al yisroel.After which they sayHashkiveinu,etc.
  69. ^Since the suppliant are normally required to go from the benediction known asGeulahdirectly into the standing prayer (as in the Morning Prayer), the practice differs in the Evening Prayer with the addition of "Hashikiveinu."
  70. ^Al-ʻAdeni, Saʻīd ben David (2010), s.v.Berakhot8:14, p. 87. Cf.Sefer Halakhoth Pesuqoth le'Rav Yehudai Gaon z "l,Jerusalem 1999, p. 476, which final form of the blessing is exactly like the old Yemenite tradition.
  71. ^Maimonides(1974), vol. 1,Hil. Berakhot8:14;Tiklal Torath Avoth(ed. Nathanel Alsheikh), vol. 1, Benei Barak 1996, p. 318.
  72. ^Tobi, Yosef (2001), Article:Nosaḥ ha-tefillah shel yehudei teyman,p. 41
  73. ^Moreover, on Mondays they say: ה' איה חסדיך הראשונים, etc., while on Thursdays they say: ה' שארית פליטת אריאל, etc. Even so, the practice of saying these verses was only lately introduced in Yemen around the 18th century, seeing that in all the oldBaladi-riteprayer books there is no recollection of the said suppliant verses on Mondays and Thursdays, nor ofAvinu malkeinuon the other days of the week. See: Gavra, Moshe (2010), vol. 1, pp. 336–343.
  74. ^Ratzaby, Yehuda (2018), p. 60. In theMidrash Rabba(Canticles Rabba) on the verse (Song of Songs 8:13), "She who sits in the gardens, [your] friends listen to your voice; let me hear it," which has been expounded there to mean: "When Israel enters the synagogues and they reciteḲiryat Shema,with sincerity of purpose and perfect unison, with concentration and agreeable sound, the Holy One, blessed be He, says to them: She who sits in the gardens, when you read [as] friends, my retinue and I listen to your voice; let me hear it. But when Israel recitesḲiryat Shemawith discord, the one preceding ahead and the other lagging behind, and they do not reciteḲiryat Shemawith sincerity of purpose, the Holy Spirit calls out and says, "Go off, my beloved!"
  75. ^R.Yosef Karowrote in hisShulhan Arukh,Orach Chaim61:24, thatḲiryat Shemamust be recited during the prayer by making use of its cantillations (i.e. the diacritical points written next to the vowels and above the letters), just as they are found written in the Torah. However, in Yemen, the practice was somewhat different;viz.,to recite theḲiryat Shemaduring the prayer in an impromptu-like manner (without taking notice of its cantillations), yet, the entire congregation would read the words aloud in complete rhythmic unison, and singular melody.
  76. ^Bashiri, Y.(1964), pp. 11b – 12a
  77. ^In theקדיש דְּרַבָּנַן‎ however,וְיַבַּע‎ appears instead ofויקרב‎ (Yemenite text adopted by Maimonides and included in the back of Sefer Ahavah, Qafih's edition, p. 720. See alsoהתכלאל המבואר נוסח בלדי לימות השנה (חלק ראשון), ה'תשס "ו‎, page 33.)
  78. ^"דאמירן‎ "in the Yemenite text adopted by Maimonides and included in the back of Sefer Ahavah, Qafih's edition, p. תשכ.
  79. ^Today, the Baladi-rite custom in theKaddishis to add the conjunction"and"in all of these words: "...may the Name of the Holy One, blessed be He, be blest,andhonoured,andglorified,andextolled,andexalted,andmagnified,andpraised and uplifted, etc. "Saleh, Y.(1979b), vol. 1, pp. 83a–b, mentions the custom of saying the conjunction "and"seventimes, and which practice has been attributed unto the Spanishkabbalist,Joseph ben Abraham Gikatilla,although it was not an original Yemenite Jewish custom to do so.
  80. ^Qafih, Y.(2010), p. 89 (note 1)
  81. ^Yitzḥak Halevi, Shalom (1993), p. 289. According to Rabbi Shalom Yitzhak Halevi, quoting fromTiklāl Khalaf,the reasonAleinu le'shebeaḥis not said during the Afternoon prayer (minḥah) is because they never enacted the saying ofAleinu le’shebeaḥexcept to counter the worshipers of the sun in the morning, and the worshipers of the moon in the evening. He cites from the words inscribed in the margin of his 1894 edition ofTiklāl Etz Ḥayim,p. 88a. This opinion is also brought down by Rabbi Yitzhak Wanna in his Baladi-rite prayer book. Even so, according to Maharitz, in his commentaryEtz Ḥayim,the omission ofAleinu le'shebeaḥduring the Afternoon prayer was a teaching espoused by the Rabbi andkabbalist,Meïr ibn Gabbai,author ofTola'at Ya'akov(written in 1507), who wrote: "We do not sayAleinu le'shebeaḥexcept in the morning and in the evening, but not during the Afternoon prayer. "See:Saleh, Y.(1894), vol. 1, p. 88a;Saleh, Y.(1979b), vol. 1, p. 168a.
  82. ^According to Dr. Aharon Gaimani of Bar-Ilan University,Yihya (Zechariah) al-Dhahiri(d. 1608) was the first of Yemenite Sages to introduce the practice of sayingAleinu le’shabeaḥat the conclusion of the prayer, which practice was adopted also among Baladi-rite congregations. Dr. Gaimani, citingDhahiri, Z.(1991), who brings down elements of the Sephardic prayer rite in his theosophical commentary on the Pentateuch,Ṣeidah la’derekh(Victuals for the Road), vol. 2, on Leviticus, chapter 7 – ParashatṢav,p. 32 (16b): "He then concludes after everything [by saying]Aleinu le’shabeaḥ.The reason being that in the world there are idolaters, who according to their custom bow down to their idols each day, while we [on the other hand] are required to praise and to bow down in our manner of service, seeing that we are not like unto them, may God forbid, since they bow down to vanity and emptiness and pray to that which is no profit, etc. "(See: Gaimani’s lecture notes, entitled: מנהגים עתיקים ומנהגים חדשים בתורתו של ר' זכריה אלצ'אהרי, given at the Ben-Zvi Institute on 18 June 2014).
  83. ^Hebrew: שובר. See:Bashiri, Y.(1964), p. 221b, s.v.נוסח שובר‎
  84. ^Hebrew: קיום השטר. See:Bashiri, Y.(1964), p. 222a, s.v.קיום השטר‎
  85. ^This tradition is mentioned by RabbiYiḥya Bashiri,in hisTiklāl Qadmonim,a Hebrew translation of which is brought down inSaleh, Y.(1979b), vol. 3, s.v.Leshon tiklāl haqadmon,pp. 238b–239a; in other editions, vol. 3, p. 310. It is also mentioned bySaleh, Y.(1993), vol. 1, p. 153 (Hil. Birkot ha-shaḥar,Halachah 79); p. 206 (Hil. Tefillah,Halachah 11).
  86. ^Shabazi(1986), vol. 1, pp. 61–62; 67
  87. ^Qafih, Y.(2010), vol. 1, p. 31;Tiklāl Torath Avoth(ed. Nathanel Alsheikh), vol. 1, Benei Barak 1996, p. 30,et al.TheShulchan Aruch(Orach Chaim§ 59:3) cites the matter as being disputed, and sides with the view that a single individual praying alone can say theKeddusha.Even so, the Yemenite Jewish practice is to rely upon a very old practice mentioned in several writings of theGeonim,namely: The teaching brought down inHalachoth Gedoloth,(Halachoth Tzitzith), by Shimon Kiara which says, “They asked [the question] before R. Naḥshon, the Exilarch of the academy at Matha Maḥaseya, 'How shall a man pray when he is alone?' He answered them, 'Let him say 'yotzer or' in its regular manner, until he reacheswe-khūlam pōthǝḥim eth piham biqǝḏūsha u'vǝṭaharoh u'mǝshabeḥim u'mǝvorekhim u'maqdishim lǝ'el shǝmō ho-el ha-ğoḏōl ha-ğibbōr wa-hanōro.Afterwards, let him say the Psalms [which we are accustomed to say, namely],weyomeru,[etc.] andwe-tushbehoth yashmi'ou[etc.], at which he concludes his prayer.But why is it that he skips over [the part of] holiness (Keddusha)? Because he is praying alone, and it is not permitted that a lone prayer says the holiness (Keddusha).”Although the version used by the Yemenites in their prayer books (Tiklal) is different from the version used by theGaon,they nevertheless adhered to his stringency. OtherGeonim,who have taken the like position, are: a)R. Tzemach Gaon (Brought down in the words of theTur,Orach Chaim§ 132). b)R. Saadia Gaon (Brought down in the completeSeder of Rav Amram,page 97) c)R. Amram Gaon (ibid.) d)Netronai Gaon. RAMBAM (Maimonides) ruled in accordance with the stringent ruling of theGeonimin hisMishne Torah(Hil. Tefillah7: 17), and which ruling is understood by some to mean that Rambam recanted his statement in his Questions & Responsa,responsum# 81.
  88. ^RabbiYosef Qafih,Daniel,p. 219.
  89. ^The Yemenite tradition is to pronounce אַנְטְיּוּכַס, not אַנְטִיּוֹכוּס (RabbiYosef Qafih,Daniel,p. ריט and רכו; as heard in recording of Rabbi Salem Cohenthereto.).
  90. ^Bashiri, Y.(1964), pp. 75b–79b, s.v.מגלת בני חשמונאי‎
  91. ^Sharvit, Shim'on (1995), pp. 45–46
  92. ^Sharvit, Shim'on (1995), pp. 50–51
  93. ^Sharvit, Shim'on (1995), pp. 45, 49–50.
  94. ^In a conversation withShimon Greidiregarding the learning ofPirkei Avothin Yemen.
  95. ^עצרת‎ (rather thanשבועות‎) appears here in the source, reflecting RabbiYosef Qafih's note that the Shavuoth holiday was also called "עצרת‎ "in Yemen (Halichoth Teiman,p. 29). Cf.Schottenstein Edition of the Babylonian Talmud,Sanhedrin, 101a ( "בהלכות עצרת בעצרת‎ "), note 11.
  96. ^Greidi, S.(1987), as cited by Sharvit, Shim'on (1995), p. 53
  97. ^abQafih, Y.(1982), p. 32.
  98. ^Amar(2017), pp. 11, 88
  99. ^Arussi, Ratzon (1986), p. 305, who cites Rabbi Shalom Yitzḥaq Halevi and Rabbi Shalom Qoraḥ.
  100. ^cf.Mishnah(Megillah4:4;BTMegillah3a). In the bookShe'iltothbyRav Ahai Gaon(P.Nitzavim§ 161), he writes: "And when he reads [from the Torah], a translator must respond [to each verse], and they are to adjust the tone of their voices together [so that they are the same]. But if the translator cannot raise his voice, let the reader [from the Torah] lower his own voice."
  101. ^The reason for the abandonment of this practice by other Jewish groups is because of R.Yosef Karo's words in hisShulchan Aruch.There, he wrote inOrach Chaim145:3 that, today, they do not practice reading the Aramaic translation aloud on those days when the Torah is taken out and read in the synagogues, since they do not understand the meaning of its words.
  102. ^abSaleh, Y.(1979b),Tiklāl Etz Ḥayim
  103. ^Qafih(2011), p. 412, note 19 (s.v.Hil. Hametz u'matzah8:6), citing RabbiZechariah ha-Rofé.
  104. ^Tiklāl Etz Ḥayim,s.v. Passover. CompareTosafotonPesahim115a-b, s.v. כל שטיבולו במשקה צריך נטילה, where it states at the very end of the Tosafist's response that "inall of the Siddurimit was written that a person is required to bless [over hand washing made when dipping a morsel into a liquid], "although the Tosafist dissented with that view. Today, theonlyprayer book which requires blessing over the hand washing when dipping a morsel into a liquid (such as atPesach- Passover) is the YemeniteBaladi-rite tiklāl.All otherSiddurim/Tefillothave since changed their custom in accordance with the view of the Tosafist.
  105. ^The Sephardic tradition differs, in that it omits the word "of." See:Tiklāl Etz Ḥayim.
  106. ^Ibn Ghiyyat(1861), vol. 1 (Hilkot Sukkah), p. 87 (end)
  107. ^Tiklāl Etz Ḥayim;cf. Mishne Torah,Hil. Sukkah6:12
  108. ^Rabbeinu Ya'akov,the son ofRabbeinu Asher(theRosh), says in hisTur(Orach Chaim§ 189:1) that the fourth blessing known as "the good and the benevolent" had been expanded in later generations to include the words: "He hath been good unto us, He doeth good unto us, (and) He will do good unto us." This addition is missing in the old Yemenite version of the Grace said after meals. However, the same addition has been prescribed also byTosafoth(Berakhoth46b), s.v. והטוב, and byRabbeinu Yonah,who all require saying these words in accordance with a homily brought down by RabbiDavid Abudirham.Even so, Rabbi Ya'akov in hisTur(ibid.) admits that it is only a later practice, and was not originally part of the fourth blessing – the good and the benevolent.
  109. ^The Babylonian Talmud (Berakhoth48b) teaches that from the mere standpoint of the Law, it is only necessary to say "Thank-you, God, for this meal," and one has fulfilled thereby his obligations. However, when God gave manna to the Israelites in the wilderness, Moses enacted that Israel make use of a set formula when blessing God after eating it, which enactment constitutes the first part of the blessing that we now make use of today in our Grace. When the Israelites entered the land of Canaan, Joshua enacted that we say an additional blessing after that which Moses gave us, in recognition of the good land. By the time that King David and Solomon came along, they enacted a third blessing, in recognition of the building of Jerusalem and its Temple, adding this blessing immediately after that which was given by Joshua. These three blessings constitute what is known as theGrace after meals(Heb.birkath hamazon). Afterwards, incirca132 CE, the Sages of Jamnia (Yavne) added a fourth and final blessing to these original three, requiring us to say "the good and benevolent King," in remembrance of God's mercies to the slain at Beter (Beth Tor), who were killed during the days of Hadrian, during the Jewish insurrection against Roman occupation. The slain had long been without burial, by order of the Roman Emperor, but eventually were afforded a burial – when a new emperor came to power in Rome – but only after their corpses had been left strewn in the fields to form hedges for Hadrian's vineyard. It is said that during this time, their bodies never gave-off a putrefying smell or stench, a thing seen as a reflection of God's goodness towards the fallen and the slain (See: Babylonian Talmud,Taanith31a).
  110. ^Here, on the eight days ofHanukkah,one must add the following praise: “For the miracles, and for the valiant acts, and for the wars, and for the Divine help, and for the redemption, and for the deliverance, which thou hast wrought for us and with our forefathers during those days at this time; [even] during the days of Mattithiah, the son of Yoḥanan the High Priest, the Ḥasmonai and his sons, when the wicked kingdom of Greece stood up against thy people, the house of Israel, to make them desist from thy Divine laws, and to draw them away from the precepts determined by thee. However, thou, in thy great mercies, stood up for them in their time of trouble, and judged their case, and contended their contention, and took revenge upon their vengeance, delivering valiant men into the hand of the weak, and a multitude of people into the hand of the few, and those who were defiled into the hand of those who were pure, and the wicked into the hand of the righteous, and transgressors into the hand of those who keep thy Divine laws, and hast made for thyself a great name in thy worlds, and for thy people hast thou wrought a wonder and miracles. Just as thou hast done for them miracles and mighty acts, so do thou even for us miracles and mighty acts during this time and season.” (Heb. על הנסים ועל הגבורות ועל המלחמות ועל התשועות ועל הפדות ועל הפרקן שעשית עמנו ועם אבותינו בימים ההם בזמן הזה. בימי מתתיה בן יוחנן כהן גדול חַשְׁמוּנַּאי ובניו כשעמדה מלכות יון הָרִשְׁעָה על עמך בית ישראל לבטלם מתורתיך ולהעבירם מחקי רצוניך ואתה ברחמיך הרבים עמדת להם בעת צרתם ודנת את דינם ורבת את ריבם ונקמת את נקמתם ומסרת גבורים ביד חלשים ורבים ביד מעטים וטמאים ביד טהורים ורשעים ביד צדיקים ופושעים ביד עושי תורתיך ועשית לך שם גדול בעולמיך ולעמך ישראל עשית פלא ונסים. כשם שעשית עמהם נסים וגבורות כך עשה עמנו נסים וגבורות בעת ובעונה הזאת)
  111. ^The fourth blessing that is said by Israel in theGrace over mealsis said to have been enacted by theSages of Israelin recognition of the dead atBetarwho, although not afforded proper burial, their bodies did not putrefy and were, at last, brought to burial (See:Babylonian Talmud,Berakhot48b)
  112. ^Yitzhak Halevi, Shalom (1993), p. 451, § 99
  113. ^Gavra, Moshe (2010), vol. 2, pp. 232–233. An early 9th century Babylonian scholar,Pirkoi ben Baboi,in a document originally preserved in the Old CairoGeniza at Fusṭaṭ(now in the Cambridge Univ. Library, Taylor-Schecter Collection, T-S NS 275.27, published inGinzei Schechterby Louis Ginzberg, book 2, Jewish Theological Seminary of America: Hermon 1969, pp. 544–573) makes note of the fact that during the persecutions under the Roman-Byzantine emperors, there was a decree which prohibited Jews from reciting theShema(Hear, O Israel) verses, but in order to circumvent this prohibition, Jews had inserted the addition ofShema(Hear, O Israel) in the Mussaf Prayer on Sabbath days. However, when the persecutions ceased, the recital of theShemain the Mussaf remained the norm for most communities, whereas Pirkoi ben Baboi implores the Jews of North Africa to return to their original practice, calling their continuance in such practices as being no more than “customs of abjuration.” In the view of RabbiYihya al-Qafih(Milḥamoth Hashem,1931), as well asMaharitz(seeinfra.), who allege that the original Yemenite Jewish custom in the third benediction on Sabbath days was not to sayKether yitenu lekha,etc., but only to make use of the third benediction said on weekdays (e.g. נקדישך וכו), it would seem that the newerBaladi-ritecustom to sayKether yitenu lekha,etc., follows the old custom in the Land of Israel (as described in theZohar,Parashat Pinḥas) before the changes took effect in consequence of those persecutions. Even so, the Zohar makes it clear that saying,"Kether yitenu lekha,"etc. was only a later enactment. Cf.Saleh, Y.(1979b), vol. 1,Mussaf shel-shabbath,s.v.כתר,p. 218a; p. 289b in other editions (Hebrew)
  114. ^abIsaiah 6:3
  115. ^abEzekiel 3:12
  116. ^abPsalm 146:10
  117. ^Their enactment was to say the addition, beginning with the words, ברוך שומר עמו ישראל לעד. ברוך יי' לעולם אמן ואמן. ימלוך יי' לעולם אמן ואמן, etc., in the second blessing afterḲiryat Shema,and which addition was intended to prolong the time of prayer in the synagogues for late-comers, so that they could still arrive in time to pray with the congregation when they reached theStanding Prayer,without being compelled to remain there alone when the congregants had all departed from the synagogue and walked to their homes at night. Synagogues were then built in fields at a distance outside of the city and there was a concern for their safety when returning home alone at night. For a greater summary of the Geonic enactment, which was once also practised by the Spanish Jewish community before they eventually broke away from its practice, see:Meiri(2006), vol. 1 (Berakhot,s.v. וסמיכת גאולה לתפלה), p. 9; Tiklāl Etz Ḥayim
  118. ^In some older Baladi-rite Prayer Books, the version here is as follows: "Protect us and preserve us, and deliver us from every thing, as also from the fear of the day and from the fear of the night, etc." See:Bashiri, Y.(1964), p. 13a, note 5; Gavra, Moshe (2010), vol. 1, pp. 443–444
  119. ^Isaac E.(1999), Foreword, p. 15
  120. ^In the last chapter ofSong of Solomon,where it says, "she who sitteth in the gardens, [thy] friends hearken to thy voice," it says that this verse refers to those who read theQiryath Shemain perfect unison. (This practice has been so misconstrued by others, that to-day, many well-meaning worshippers have come to whisper the famous recital.)
  121. ^abSaleh, Y.(1979b), vol. 1, p. 39a (in some editions, p. 30a); Adani, Samuel ben Joseph (1997), Introduction.
  122. ^Saleh, Y.(1979b), vol. 1, pp. 39a-b (in some editions, p. 30b);Naḥalath Yosef,Introduction, Shemuel b. Yosef Adeni, Jerusalem 1997 (Hebrew). CompareShulhan Arukh(Orach Chaim128:6) and RabbiYaakov Castro's commentary,Arakh Leḥem(ibid.). According to R. Yaakov Castro, there was no custom in Egypt for the Cohenim to wash their hands immediately prior to blessing the congregation. The reason for the disparity in Jewish custom in this case is owing to the ambiguity of the teaching, which simply states that a Cohen (priest of Aaron's lineage) is not permitted to stand and bless the people with unwashed hands. The Yemenites hold this to mean the washing of hands in the morning, while others hold this to mean the washing of hands immediately prior to blessing the people.
  123. ^Sassoon, D.S.(1924), p. 12 (s.v. The Order of Returning the Book of the Law in accordance with the People of Yemen); It is worthy of noting that the Yemenite usage here is identical to the ancient practice described in theJerusalem Talmud,Sotah7:6; 33b ( "Rabbi Yose commanded Bar Ulla the overseer of the Synagogue of the Babylonians [saying that] whenever only one Torah scroll [is read] let him return it behind the curtain. Whenever there are two [Torah scrolls], carry one away, and bring the other" ), where it can be inferred that the Palestinian Jews in the 'Babylonian Synagogue' returned the sacred scrolls before reading theHaftarah,and secondly that they did not take out two Torah scrolls simultaneously. The same customs were in vogue among the Yemenite Jews.
  124. ^Sassoon, D.S.(1932), vol. 2, p. 934
  125. ^Saleh, Y.(1979b), vol. 1, p. 39a-b (in some editions, p. 30b);Naḥalath Yosef,Introduction, Shemuel b. Yosef Adeni, Jerusalem 1997 (Hebrew).
  126. ^This practice is mentioned in theBabylonian Talmud,Sukkah38b and inTractate Sofrim(chapter 16). Cf. Maimonides,Hil. Hanukkah3:12.
  127. ^Saleh, Y.(1979b), vol. 1, pp. 102a–119b
  128. ^In those places where rain falls in the summer months, such as in Yemen, Ethiopia, North America, etc., they follow the usual order of the blessings in the Baladi-rite standing prayer, but they also add this blessing (request for rain) where it is said in the middle of the blessing known asשמע קולנו(Hear our voice, O Lord our God. Have compassion and mercy upon us, etc.), beginning with the mid-festival days of Passover and ending with Sukkot (Maharitz,Tiklāl ʿEṣ Ḥayyim(1st edition), vol. 1, p. 140b).
  129. ^The Yemenite tradition differs from the Sephardic tradition, insofar that the Sephardic Jews will say during the winter months, "Bless [this year] unto us" (ברך עלינו), but the Yemenites will say, both in the winter months and in the summer months, "Bless us" (ברכנו), without distinction.
  130. ^Based on origin ofNishmat Kol Hai,as described in the Baladi-ritesiddurRabbi Yiḥye Bashiri at theJewish National and University Library(JNUL) in Jerusalem, Manuscript Dept., Catalogue # 26787 (Hebrew), towards end of reel; also in the archives of theBen-Zvi Institutein Jerusalem, Microfilm # 1219 (Hebrew). According to this account, theNishmath Kol Haiwas composed by a Babylonian Jew named Shimon and who was contemporary withNestorius.
  131. ^Cf.Maimonides,Mishne Torah(Hil.Ma'akhaloth Asuroth6:7; 6:10)
  132. ^Alfasi, I.(1960), citing RabbiSaadia Gaon.Half of a roṭal,was a weight used in Arab countries during the Middle-Ages, equivalent to about 216 grams, or about the size in bulk of half an orange. This practice follows the Yemenite custom, which differs from a late Commentary on theShulchan Arukhby the name of TAZ (Turei Zahav),Yoreh De'ah69:5:16, who writes that the pieces can be "very thick" when salting. The Yemenite practice follows Rabbi Saadiah Gaon, dating back to the year 930 of our Common Era, and who says the meat should not be larger than half aroṭalwhen salting.
  133. ^Deuteronomy 22:12
  134. ^Amar(2017), p. 48
  135. ^So writes RabbiYihye Bashiri,in his Baladi-riteSiddurwritten in 1654, of which a microfilm copy is available at the Hebrew University library in Jerusalem (Givat Ram Campus), Manuscript Department, film no. F-38354 (Hebrew andJudeo-Arabic): “Any garment which consists of wool, or linen, or silk, or cotton, there is a biblical command that obligates him to attach thereto tassels with hitches (bindings) made-up of four strings, each of the strings being doubled to form eight threads. The four strings are inserted in the aperture made at the edge of the garment, less than 3 fingerbreadths in the corner of the garment, and then doubled so as to make eight threads, while one of them is longer [than the others] with which he binds the eight strings together. The hitches (bindings) are made each one of three windings, whereas the knot is what is called a hitch (binding). Thus is it required to be done on each of the four corners, to fulfill one’s duty in the Law…”. Cf.Qafih, Y.(1985),Hil. Tzizith1:6–8.
  136. ^Amar(2017), p. 50
  137. ^Sefer Halakhot Gedolot(ed. Ezriel Hildesheimer) vol. 1, Jerusalem 1971, p. 492 (Aramaic);Ginzei Qedem(ed. Benjamin Menashe Levin), vol. 3, chapter 14 (Hil. Tefillin of Rabbi Hai Gaon), Haifa 1925, pp. 73–74 (Hebrew).
  138. ^Amar(2017), p. 25

Bibliography

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Further reading

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  • TEMA – Journal of Judeo-Yemenite Studies(ed. Yosef Tobi), vol. 7. Association for Society and Culture, Netanya 2001. Article:Nosaḥ ha-tefillah shel yehudei teyman,pp. 29 – 64 (Hebrew)
  • Tobi, Yosef[in Hebrew](2004). "Caro's Shulhan Arukh versus Maimonides' Mishne Torah in Yemen". In Lifshitz, Berachyahu (ed.).The Jewish Law Annual Volume 15.The Institute of Jewish Law, Boston University School of Law (Routledge). pp. 189–215.doi:10.4324/9780203462133.ISBN978-0-203-46213-3.
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