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Prayer services are read out of a special book called a "machzor."

Salonica, 1527.National Library of Israel R 52 A 347. In 1526, the machzor of Yamim Noraim (Days of Awe), known as "Machzor le-nusach Barcelona minhag Catalunya"Machzor according to the rites of Barcelona and the custom of Catalonia. was first published.

The machzor was published under the title "Machzor le-Rosh ha-Shana kefi minhag Sepharad ba-qehilot ha-qedoshot Saloniqi" and includes the prayers of the community of Aragon and the communities Catalan yashan ve- chadash. Machzor according to the custom of the Catalonian Holy communities (Vol. 1: Tefillat Shemuel). Salonica, 1927.

A machzor The machzor (, plural machzorim, and , respectively) is the prayer book used by Jews on the High Holy Days of Rosh Hashanah and Yom Kippur. Many Jews also make use of specialized machzorim on the three pilgrimage festivals of Passover, Shavuot, and Sukkot. The machzor is a specialized form of the siddur, which is generally intended for use in weekday and Shabbat services. The word machzor means "cycle"; the root ח־ז־ר means "to return".

Various additions were afterward made to this machzor, a large proportion of which, designated by the letter (= "tosafot"), are by R. Isaac ben Dorbolo (Durbal). The latter often appends his name to such additions; and in one place he says plainly: "These explanations were added by me, Isaac b. Dorbolo; but the following is from the Machzor of R. Simchah of Vitry himself".Machzor Vitry, p.

According to the colophon, the impression was finished on the eve of Yom Kippur of the year 5287 (1526).In the Responsa of rabbi, Shelomoh ben Avraham ha-Kohen (Maharshakh) mentions the "machzor le-yamim noraim be-nusach qahal qadoix Catalan". Catalonian Jews published several reprints of the machzor in the nineteenth century. In 1863 they printed an edition titled "Machzor le- Rosh ha-Shana ve-Yom ha-Kippurim ke-minhag qahal qadosh Catalan yashan ve- chadash be-irenu zot Saloniki".

In the published edition of this Machzor there is also a commentary on the Pesach Haggadah, which, however, does not agree with that by R. Simchah b. Samuel of Vitry printed at Vilna in 1886. The latter commentary, which agrees with the one cited by Abudraham as being found in Machzor Vitry, was taken from a manuscript of that machzor—probably from the parchment copy owned by the Vilna Gaon,Rav Pe'alim, p. 19 although no particular manuscript is mentioned in the Vilna edition itself.

The published edition of Machzor Vitry also contains a commentary on Pirkei Avot. This commentary is found in the British Museum manuscript, but in neither of the others. It is really a commentary by Jacob ben Samson, the pupil of Rashi,concerning whom compare Schechter, Einleitung zu Abot des R. Natan, p. ix. amplified in the present Machzor.

This follows the version recorded by Hai Gaon. It is brought down by the Kolbo, Halakha Tisha B'Av, and Machzor Vitri 263.

Many midrashic sayings, which are cited as such in Machzor Vitry, have been preserved in that work alone. Thus the passage cited (p. 332) from the Midrash Tehillim is no longer found in the present midrash of that name. Likewise there are found in Machzor Vitry citations from the Jerusalem Talmud which are lacking in the existing editions of the latter.

7:698 A third version is that in Machzor Vitry,ed. Horwitz, pp. 721–723 where the first part of the eighth and the whole of the ninth section are given under the title "Hilkot Darkan shel Talmidei Ḥakamim." It is noteworthy that in the Talmud editions, sections 4-8 are marked as having been taken from the Machzor Vitry.

Machzor for Rosh ha-Shana and Yom Kippur according to the custom of the old and new Catalan community of our city of Salonica. This edition was published by Yitschaq Amariliyo. In 1869 the "Machzor ke-minhag qahal qadosh Catalan yashan ve-chadash" was printed. The editors were: Moshe Yaaqov Ayash and Rabbi Chanokh Pipano, and those who carried out the impression were: David, called Bekhor Yosef Arditi, Seadi Avraham Shealtiel.

Some of the earliest formal Jewish prayerbooks date from the tenth century; they contain a set order of daily prayers. However, due to the many liturgical differences between the ordinary, day-to- day services and holiday services, the need for a specialized variation of the siddur was recognized by some of the earliest rabbinic authorities, and consequently, the first machzorim were written incorporating these liturgical variations and additions. The machzor contains not only the basic liturgy, but also many piyyutim, which are liturgical poems specific to the holiday for which the machzor is intended. Many of the prayers in the machzor, including those said daily or weekly on the Sabbath, have special melodies sung only on the holidays.

Cf. Israelitisches Familienblatt, 18 January 1933. On 25 January the same year Synagogenverein gathered for a lecture and made the case for unitary siddur and machzor, denying aiming at Reform but at restoring the minhag as it used to be until by 1928, claiming that most congregants disliked the traditionalist changes since.Cf. Israelitisches Familienblatt, 2 February 1933. In the end the protesters prevailed and the Rödelheim siddur and machzor remained in use in Rykestraße Synagogue until today.

Simhah ben Samuel of Vitry (; died 1105) was a French Talmudist of the 11th and 12th centuries, pupil of Rashi, and the compiler of Machzor Vitry. He lived in Vitry-le-François.

His Siddur and Machzor were pioneering in that the Hebrew text is of uniform typeface, "unlike the helter- skelter boldface paragraphing... found in Old World siddurim". His siddur also contains the rarely published Megillat Antiochus. Until the recent advent of the Artscroll translations, "the Birnbaum" siddur and machzor were widely used in Orthodox (and Conservative) synagogues, selling over 300,000 copies. These works presented "an accessible American English translation" and were pioneering in addressing American Jews' "perceived deficiencies in personal and communal prayer".

Sefer Abudirham, Shacharit shel Shabbat According to others, the references are to the Biblical Isaac and Rebecca,THE LINES THAT FOLLOW שוכן עד alluding to how Isaac and Rebecca (from the Book of Genesis) prayed together to have children.The Complete Artscroll Machzor for Rosh Hashanah, page 405 While Machzor Vitry does not have the Rivkah acronym, surviving texts from the Cairo Geniza do have it. Cairo Geniza Ms Vienna 96 in Ezra Fleischer, Eretz Yisrael Prayer and Prayer Customs, (1988) Magnes.

As the substance of the tractate has been incorporated in later works on orthography, the Masorah, and the liturgy, only a few points peculiar to it need be mentioned here. In 1:13 occurs the maxim "He who cannot read is not allowed to write." Custodians seem to be mentioned in 2:12.Based on Yerushalmi Megillah 1:9; compare Machzor Vitry, p. 689, note The first notice in Jewish literature of the codex in contradistinction to the scroll occurs in 3:6,Compare Machzor Vitry p.

25; Reif, Stefan C., Judaism and Hebrew Prayer (1993, Cambridge University Press) p. 209. But Aleinu is already found at the end of the daily shacharit in Machzor Vitry in the early 12th century, well before 1171.

Machzor Vitry contains decisions and rules concerning religious practise, besides responsa by Rashi and other authorities, both contemporary and earlier. The work is cited as early as the 12th century in R. Jacob Tam's Sefer ha-Yashar (No. 620) as having been compiled by Simchah; and the sources from which the compiler took his material—the Seder Rav Amram, the Halakot Gedolot, and others—also are mentioned. R. Isaac the Elder, a grandson of Simchah, also refersresponsum No. 835, in Mordechai, on Mo'ed Katan to Machzor Vitry compiled by his grandfather.

Another Abraham Cansino was an authority mentioned in the Machzor Oran as living at Livorno in 1709. As he is not addressed by the titles usually given to rabbis, Luzzatto thinks that he was not a rabbi, and therefore not to be identified with either of the above. The epitaph of an Abraham Cansino written by Jacob Sasportas is given in the Machzor Oran, but furnishes no indication of the place or date of its writing. Mention is also made of an Abraham Cansino, author of the epitaph on David Francis, who died about 1696.

Verse 4 is found in the repetition of the Amidah during Rosh Hashanah.The Complete Artscroll Machzor for Rosh Hashanah page 327 Psalm 41 is one of the ten Psalms of the Tikkun HaKlali of Rebbe Nachman of Breslov.

Verse 18 is found in the repetition of the Amidah during Rosh Hashanah.The Complete Artscroll Machzor for Rosh Hashanah page 345 Psalm 59 is one of the ten Psalms of the Tikkun HaKlali of Rebbe Nachman of Breslov.

Machzor Vitry contains many prayers and liturgical poems (piyyutim), which are distributed throughout the work. Besides these scattered poems the British Museum manuscript has (pp. 239–260) a collection of piyyutim which was published by Brody under the title Kontres haPiyyutim. (Berlin, 1894).

United Synagogue of Conservative Judaism. And in the standard Reform High Holidays prayerbook (, machzor), , 9–18, and 32–37 are the Torah readings for the afternoon Yom Kippur service.Gates of Repentance: The New Union Prayerbook for the Days of Awe. Edited by Chaim Stern, pages 452–55.

The version of the treatise found in Machzor Vitrypp. 724 et seq. is different from that in the editions of the Talmud. Instead of the first part of the second section, there is in the former version a collection of teachings and reflections on various subjects, arranged according to numbers.

And in the standard Reform High Holidays prayerbook (machzor), and are the Torah readings for the morning Yom Kippur service, in lieu of the traditional .Chaim Stern, editor, Gates of Repentance: The New Union Prayerbook for the Days of Awe (New York: Central Conference of American Rabbis, revised edition 1996), pages 342–45.

This 280-page book published in 2018 serves as a commentary to Mishkan T’filah. It contains essays from Rabbi Richard Sarason, PhD, which seek to explore the history, significance, and challenges to prayer within and outside the Mishkan T'filah service. A similar guide to the machzor, Divrei Mishkan HaNefesh was also published.

The 17th blessing of the daily Amidah prayer concludes with the line "[Blessed are You, God,] who returns His Presence (shekhinato) to Zion" (). The Liberal Jewish prayer-book for Rosh Hashanah and Yom Kippur (Machzor Ruach Chadashah) contains a creative prayer based on Avinu Malkeinu, in which the feminine noun shekhinah is used in the interests of gender neutrality.

It appears without an English translation in The Complete ArtScroll Machzor: Shavuos (Ashkenaz ed. 1995, Brooklyn, Mesorah Pub'ns) page 658. The adoption of Akdamut into the liturgy may have been assisted by a folktale that connected its composition with a miraculous event involving the defeat of an evil sorcerer monk who was using magic to kill countless Jews.

In some places it was one; in others, two, three, seven, or even all that the synagogue possesses. The first Torah-scroll taken out is called the Sefer Kol Nidrei.Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p. 54; Nulman, Macy, The Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p.

No. 1100), is said to have marginal annotations by Eleazar ben Judah, author of the Sefer ha-Rokeach (Michael, Or ha-Chayim. No. 1214). The third manuscript is in the British Museum (Cod. Add. Nos. 27,200 and 27,201), and contains still other additions; this manuscript served as basis for S. Hurwitz's edition of Machzor Vitry published by the Meḳiẓe Nirdamim Society (Berlin, 1893).

Additionally, the Talmudic discussion of annulment of vows speaks of negating vows to be made in the future.Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p. 54; Nulman, Macy, The Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 204; Davidson, Israel, "Kol Nidre", The American Jewish Year Book 5684 (1923, NY) pp. 183–184.

Machzor Qatan, according to the custom of the Holy communities of Algiers, Livorno, 1886.National Library of Israel R 56 A 346. The Muslim rulers of Algeria received the Jewish exiles with open arms. As soon as the Christian authorities saw that Jews and converts fled to Algeria, they forbade them from leaving the country, increased their persecution and flight became more difficult.

According to Machzor Vitry, the verse is doubled to complete the spelling of a name of God. Psalm 91 is recited seven times during a burial ceremony. As the casket bearers approach the grave, they stop every few feet, repeating the psalm. In the case of the burial of a woman, the casket bearers do not stop the procession, but they do repeat the psalm seven times.

He co- operated with Leopold Zunz in a new translation of the Bible. Sachs is best remembered for his work on Hebrew poetry, Religiöse Poesie der Juden in Spanien (1845); his more ambitious critical work (Beiträge zur Sprach- und Alterthumsforschung, 2 vols., 1852–1854) is of less lasting value. He turned his poetic gifts to admirable account in his translation of the Festival Prayers (Machzor, 9 vols.

The Jewish Encyclopedia reports that possibly his father was Shamgar.Jewish Encyclopedia Shamar According to Jewish legend, because Sisera's mother cried a hundred cries when he did not return home, a hundred blasts are blown on the shofar on Rosh Hashana, the Jewish New Year.The Complete Artscroll Machzor for Rosh Hashanah, page 584. The Talmud states that the descendants of Sisera studied Torah in Jerusalem and even taught children there.

He also served on the board of directors of the Histadrut Ivrit b'America, an American association for the promotion of Hebrew language and culture.Guide to the Records of Histadruth Ivrith of America, jewishideasdaily.com His works include translations (with annotation and introductory material) of the siddur (first published in 1949), the machzor, the Torah with Haftorot, and the Passover haggadah. These translations sought to express reverence without appearing archaic.

Zlotowitz and Scherman are the general editors of ArtScroll's Talmud, Stone Chumash, Tanakh, Siddur, and Machzor series. They co-authored Megillas Esther: Illustrated Youth Edition (1988), a pocket-size Mincha/Maariv prayerbook (1991), and Selichos: First Night (1992). They have also produced a host of titles on which Scherman is author and Zlotowitz is editor. Scherman contributed translations and commentaries for ArtScroll's Stone Chumash, the ArtScroll Siddurim and Machzorim, and the Stone Tanakh.

As one commentary puts it, "it is considered a fearsome sin for one to violate his vows and oaths and the Sages regard it as an extremely serious matter for one to approach the Days of Judgment [meaning the High Holy Days] with such violation in hand."Scherman, Nosson, et al., The Complete ArtScroll Machzor: Rosh Hashanah (Ashkenazic) (1985, Brooklyn, Mesorah Publ'g) p. 2 (commentary to the Rosh Hashanah ritual for annulment of vows).

53–58, reprinted as "The Paradox of Kol Nidre" in Goodman, Phillip, The Yom Kippur Anthology (1971, Phil., Jewish Publ'n Soc.) pp. 95–96. It would appear, in most congregations, that a sort of compromise has been adopted; Kol Nidre begins just before sundown, so by the time its last repetition is finished nightfall has commenced or is on the very cusp of commencing.e.g., Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p.

W. Gunther Plaut, The Torah: A Modern Commentary (New York: Union of American Hebrew Congregations, 1981), page 1553. In the standard Reform prayerbook for the High Holy Days (, machzor), parts of the parashah, and , are the Torah readings for the morning Yom Kippur service, in lieu of the traditional reading of .Chaim Stern, editor, Gates of Repentance: The New Union Prayerbook for the Days of Awe (New York: Central Conference of American Rabbis, Revised edition 1996), pages 342–45.

In the Responsa of Rabbi Samuel de Medina, he ruled in favor of Moshe Almosnino in order to build a Synagogue of the holy community of Catalonia. In 1515, the community was divided into two Qehalim that were called Catalan yashan (Old Catalan) and Catalan chadash (New Catalan).We find witnesses of this division in the Responsa of Rabbi David Ben Zimra (Radbaz), first part, 292. Machzor according to the rite of Barcelona and the custom of Catalonia.

Machzor Vitry, Pirkei Avot 5:20 (Sefaria) "The structure of the tractate differs greatly from the thematic structure of the other tractates and Avot sayings employ a highly stylized language instead of the clear and straightforward mishnaic prose. In addition, the anomalous character of Avot is heightened by the biblical influences on its linguistic expressions, grammatical forms, and vocabulary."Amram Tropper, Wisdom, Politics, and Historiography: Tractate Avot in the Context of the Graeco-Roman Near East (Oxford: Oxford University Press, 2004), 51.

Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) page 14; Salamon, Avrohom Yaakov, Akdamus Millin, with a new translation and commentary anthologized from the traditional Rabbinic literature (1978, Brooklyn, Mesorah Pub'ns) intro., pages xv–xvi. In most synagogues it is read responsively: the baal keriah (Torah reader) singing two verses, and the congregation responding with the next two verses. Although it is considered "Judaism's best-known and most beloved piyyut",Scherman, Nosson, The Complete ArtScroll Machzor: Shavuos (Ashkenaz ed.

In 1997, the congregation moved to the newly restored and reopened Washington, D.C. Jewish Community Center (closed since 1968). The following year, 1998, work was completed on a special five-volume High Holy Days machzor, prayerbook, "Chadeish Yameinu" ("Renew Our Days"). In 1998, the congregation hosted the Eighth Eastern Regional Conference of the World Congress of GLBT Jews, and in 2000, engaged its second rabbi, again on a part-time basis, Rabbi Leila Gal Berner. Rabbi Berner remained with the congregation through 2004.

Birkot hashachar in a woman's machzor by Farissol (1471) In 1471 and 1480 Farrisol published two women's prayer books, notable for replacing the traditional prayer in the Birkot hashachar recited by women, "Blessed are You, Lord our God, Master of Universe for creating me according to Your Will," with "Blessed are You Lord our God, Master of the Universe, for You made me a woman and not a man" (). The 1480 book was donated to the National Library of Israel in 1973.

Approximately 30% of the Mahzor Aram Soba is composed of piyyutim. The use of piyyutim, which was very prominent on the holidays and Shabbat, was not limited to the Syrian Musta'arabi community, but occurred in most Jewish communities. The earliest piyyutim however, were “overwhelmingly [from] [Eretz Israel] or its neighbor Syria, [because] only there was the Hebrew language sufficiently cultivated that it could be managed with stylistic correctness, and only there could it be made to speak so expressively.” Goldschmidt, D, "Machzor for Rosh Hashana" p.xxxi.

The narrative preceding Melchizedek's introduction presents a picture of Melchizedek's involvement in the events of his era. The narration details Abram's rescue of his nephew Lot and his spectacular defeat of multiple kings, and goes on to define the meeting place of Melchizedek and Abram as "Emek HaShaveh which is Emek HaMelech". The meeting site has been associated with Emek Yehoshaphat (the Valley of Josaphat).Machzor Vitry to Pirkei Avoth4:22 Targum Onkelos describes the meeting location's size as "a plot the size of a king's Riis".

From about 1900, her father worked with Herbert M. Adler, nephew of Chief Rabbi Hermann Adler, on a multivolume edition of the Machzor with a new and modern translation. Nina and her sister, Elsie, both contributed to the work, devoting themselves to translating the metrical sections of the original into poetry, while their father rendered the prose. The festival prayer book was published as Service of the Synagogue in 1904–9, and is still in use in synagogues across Great Britain, Canada, and Australia.

His title comes from his position as the interpreter of Rabban Gamaliel II: Gamaliel would speak softly, and Hutzpit would announce Gamaliel's words to the listeners.Brachot 27b At one point he lived in Tzippori and had contact with rabbis Eleazar ben Azariah, Jeshbab the Scribe, Halafta, and Johanan ben Nuri.Tosefta Kelim, Bava Batra 2:1 He is described as one of the Ten Martyrs in the Midrash Eleh Ezkerah, where he is said to have been murdered and dismembered "one day short of his 130th birthday".Midrash Eleh Ezkerah; Artscroll Yom Kippur Machzor p.

In 1990, she also received the personal semikhah from Rabbi Zalman Schachter-Shalomi (Reb Zalman) with whom she worked to advance the Jewish Renewal movement until his death in 2014. Her work involves exploration of Jewish prayer and spiritual practice. Towards that end, she authored and edited the P’nai Or Siddur for Shabbat and Machzor for Rosh Hashanah and Yom Kippur, which she designed to support a deeper worship experience. Many of the Hebrew prayers have been translated into English in a way they can be sung to the prayer's nusach (melody).

Morris Silverman (1894–1972) was a Conservative rabbi as well as a writer. Silverman was born on November 19, 1894 in Newburgh, New York, the son of Lena (Friedland) and Simon Silverman, who were Russian Jewish immigrants. He edited the High Holiday Prayer Book, popularly known as the "Silverman Machzor" in 1939 which became the official prayer book for Rosh Hashanah and Yom Kippur for the United Synagogue of America of the Conservative Movement for over half a century. He published it through his publishing company, Prayer Book Press, now a subsidiary of Media Judaica.

Mishkan T'filah—A Reform Siddur is a prayer book prepared for Reform Jewish congregations around the world by the Central Conference of American Rabbis (CCAR). Mishkan T'filah (משכן תפלה) is Hebrew for "Dwelling Place for Prayer" and the book serves as a successor to Gates of Prayer, the New Union Prayer Book (GOP), which was released in 1975. In 2015, CCAR released the complementary Mishkan HaNefesh machzor for the High Holy Days. CCAR also produces a host of print and electronic materials to supplement the Mishkan T'filah book.

The custom evidently predates Hasidism, being mentioned first in the medieval Machzor Vitri, and has its basis in the Talmud (Ketubot), where there is an expression ketsad merakdim lifnei hakallah "how does one dance before the bride?" Although most Orthodox groups oppose this practice, Hasidim have maintained a form of this ancient custom and consider a great honor to be able to dance in front of the bride to give her honor on her wedding night, after the guests have departed. Custom dictates that only close relatives would participate in the dance.

Numerous theories have been advanced to explain the choice of facial features in the Haggadah's illustrations. A prevalent theory for the use of bird rather than human faces is the illustrator's attempt to circumvent the Second Commandment prohibition against making a graven image, in the tradition of Jewish aniconism. Other Ashkenazi Hebrew illuminated manuscripts from the 13th and 14th centuries depict humans with animal heads in keeping with this prohibition. Notably, the Leipzig Machzor, copied by the same scribe who copied the Birds' Head Haggadah, features human-looking faces with noses resembling curved beaks.

Some midrashic descriptions depict God as sitting upon a throne, while books containing the deeds of all humanity are opened for review, and each person passes in front of Him for evaluation of his or her deeds. "The Holy One said, 'on Rosh Hashanah recite before Me [verses of] Sovereignty, Remembrance, and Shofar blasts (malchiyot, zichronot, shofrot): Sovereignty so that you should make Me your King; Remembrance so that your remembrance should rise up before Me. And through what? Through the Shofar.' (Rosh Hashanah 16a, 34b)"ArtScroll Machzor, Rosh Hashanah.

According to Judaism, the Sun has a 28-year solar cycle known as machzor gadol (מחזור גדול, "the great cycle"). A solar year is estimated as 365.25 days and the "Blessing of the Sun", being said at the beginning of this cycle, is therefore recited every 10,227 (28 times 365.25) days. The last time that it was recited was on April 8, 2009 (14 Nisan 5769 on the Hebrew calendar.This coincided with the day before the Jewish Holiday of Passover (Hebrew: פסח).) From an astronomic point of view, there is nothing special to these dates; e.g.

1310); and was still living in 1305; as on July 26, 1305 he subscribed to Solomon ben Adret's excommunication against the study of metaphysics by anyone under the age of thirty. He was probably one of the rabbis of Barcelona. He wrote a commentary on the Machzor,Lonsano, "Shete Yadot," 62a and a halakhic commentary to the "Azharot" of Solomon ibn Gabirol.Paris, Bibliothèque Nationale, No. 273, 2 He is probably not to be identified with the Todros ben Isaac of Gerona (Brüll) who is praised by Kalonymus ben Kalonymus (1323) at the end of his "Even Bohan," and who wrote novellae on Nazir.

The blessings have changed but only a little over the centuries, the current text apparently coming from the late 11th century Machzor Vitry, with slight differences from the texts perpetuated in the tractate Massekhet Soferim (possibly 7th or 8th century), and the writings of Maimonides, dating back to the 12th century.Bernhard S. Jacobson, The Sabbath Service: An exposition and analysis of its structure, contents, language and ideas (Hebrew 1968, Engl. transl. 1981, Tel-Aviv, Sinai Publ'g) pages 270-280. Mentions of variants in the blessings are from this reference and from Macy Nulman, The Encyclopedia of Jewish Prayer (1993, NJ: Jason Aronson) s.v.

The text was copied by a scribe named Menahem; the letters of his Hebrew name, מנחם, are graphically accentuated in the similarly-spelled Hebrew word מֻנָּחִים (Munahim) in the Haggadah text, revealing his signature. The scribe Menahem is also credited with copying the Leipzig Machzor (High Holy Days prayerbook) around the same time; he encoded his name in that illuminated manuscript in a "decorated text panel". Each page of the Birds' Head Haggadah contains 12 rows of text, copied in block calligraphy. The calligraphy and illustrations were executed in dark brown ink and tempera on parchment.

Rash vows to God that for whatever reason were not fulfilled created painful religious and ethical difficulties for those who had made them; this led to an earnest desire for dispensation from them. Therefore, halakha allowed for the absolution from a vow ('hattarat nedarim'), which might be performed only by a scholar, or an expert on the one hand, or by a board of three Jewish laymen on the other.Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p. 54; Nulman, Macy, The Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 204.

The earliest piyyutim date from the Talmudic () and Geonic periods (). They were "overwhelmingly [from][Eretz Yisrael] or its neighbor Syria, [because] only there was the Hebrew language sufficiently cultivated that it could be managed with stylistic correctness, and only there could it be made to speak so expressively."Goldschmidt, D, "Machzor for Rosh Hashana" p.xxxi. Leo Baeck Institute, 1970 The earliest Eretz Yisrael prayer manuscripts, found in the Cairo Genizah, often consist of piyyutim, as these were the parts of the liturgy that required to be written down: the wording of the basic prayers was generally known by heart, and there was supposed to be a prohibition of writing them down.

Fast Days on which it is not recited (by any custom) are Tisha B'Av, the afternoon of the Fast of Esther except when it is brought forward (thus not falling immediately before Purim) and when the 10th of Tevet falls on a Friday it is omitted at Mincha (as is usual on a Friday). Sephardic Jews do not recite Avinu Malkeinu on fast days (except those that fall in the days of Penitence). Instead, a series of Selichot prayers specific to the day are recited. In the interests of gender neutrality, the UK Liberal Jewish prayer-book for Rosh Hashanah and Yom Kippur (Machzor Ruach Chadashah) translates the epithet as "Our Creator, Our Sovereign".

Each line has ten syllables and concludes with the syllable "ta" (תא), which is spelled with the last letter (taw) and first letter (aleph) of the Hebrew alphabet. The encoded message from the author is that a Jew never stops learning Torah — when one finishes, one must start anew again. This message was appropriately chosen for Shavuot, since this holiday commemorates the Jews accepting the Ten Commandments on Mount Sinai. The language of the poem is Aramaic, – "terse, difficult Aramaic" Scherman, Nosson, The Complete ArtScroll Machzor: Shavuos (Ashkenaz ed. 1995, Brooklyn, Mesorah Pub'ns) page 266; Salamon, Avrohom Yaakov, Akdamus Millin, with a new translation and commentary anthologized from the traditional Rabbinic literature (1978, Brooklyn, Mesorah Pub'ns) intro.

In any case, the majority of his students recite Hallel without the blessings.Rabbi Moshe Meiselman Commitment A number of authorities have promoted the inclusion of a version of Al Hanisim (for the miracles...) in the Amidah prayer.This segment includes Rav David Bar Hayim of the Hardal camp who heads Machon Shilo Institute, (Machon Shilo Al HaNisim for Yom Ha'atzmaut and Yom Yerushalyim), and The Temple Institute, as well as Avi Shmidman and Ben-Tzion Spitz (Shmidman Al HaNissim). In 2015 Koren Publishers Jerusalem published a machzor dedicated to observance of Independence Day, in addition to Jerusalem Day.The Koren Mahzor for Yom Ha’atzmaut & Yom Yerushalayim Most Haredim make no changes in their daily prayers.

The Palestinian vocalization reflects the Hebrew of The Holy Land of at least the 7th century. A common view among scholars is that the Palestinian system preceded the Tiberian system, but later came under the latter's influence and became more similar to the Tiberian tradition of the school of Aaron ben Moses ben Asher. All known examples of the Palestinian vocalization come from the Cairo Geniza, discovered at the end of the 19th century, although scholars had already known of the existence of a "Palestinian pointing" from the Vitry Machzor. In particular, Palestinian piyyutim generally make up the most ancient of the texts found, the earliest of which date to the 8th or 9th centuries and predate most of the known Palestinian biblical fragments.

Isaac ben Chayyim Cansino (Cancino) (died 1672) was a poet and prominent member of the Jewish community of Oran, Algeria. He was probably a brother of Jacob Cansino II. Cansino was a liturgical poet of high attainments, and cantor in the synagogue on the Day of Atonement, an office regarded as a post of honor. Cansino's greatest work is the first part of the so-called Machzor Oran, which contains many poems written by him. Among his occasional poems is one in praise of the collection of poems Aguddat Ezob by Abraham ben Jacob Cansino; a dirge on the death of Aaron Cansino in 1633; and one of sympathy to Samuel Cansino on the occasion of the loss of his fortune by the cheating of gamblers.

It has no effect on vows or oath imposed by someone else, or a court. Also, the invalidation of future vows takes effect only if someone makes the vow without having in mind his previous Kol Nidrei declaration. But if he makes the vow with Kol Nidrei in mind—thus being openly insincere in his vow—the vow is in full force."Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p. 53; italics as in original. Moreover, as Rabbi Yechiel of Paris explained in a Disputation that took place before the King and Queen of France in 1240, "Only the erroneously broken vows are annulled, that nobody might commit the sin of intentionally breaking vows.

You know that the Rabbis of Catalonia, according to the dictates on which all the customs of our community are based, are Ramban, Rashba, Reah and Ran, of blessed memory, and other great Rabbis who accompanied them in their generation, although their opinions were not published. Therefore, you do not have to question the customs of our community, since as long as you cannot find any of the issues explicitly mentioned in the books, it should be assumed that they followed the custom according to these great Rabbis. » Also, regarding the order of prayers and piyyutim, the Jews of Algiers were strictly conservative with the customs that came from Catalonia. Machzor minhag Algiers, for example, arrived from Catalonia around 1391.

The brother- sister camps were located on Pattaquattic Pond (known to campers as Lake Aladdin); Mohican (boys) on the north shore and Reena (girls) on the south shore. Camp Mohican for Junior Gentlemen was founded by Rabbis Samuel Price and Morris Silverman in 1924. Rabbi Silverman was born in Newburgh, New York in 1894. He edited the High Holiday Prayer Book, popularly known as the "Silverman Machzor" in 1939 which became the official prayer book for Rosh Hashanah and Yom Kippur for the United Synagogue of America of the Conservative Movement for over half a century. Before the start of the fourth season in 1928, they became associated with Mr. Emanuel Halpern, Mr. Benjamin Jaffe, and Mr. Joseph Deitch. The girl campers were called "Little Ladies of the Camp;" the girls camp was renamed Camp Reena prior to the 1928 season.

Explicit reference to the source Midrash Iyyob are found in relation to Job 1:14,in the Yalḳuṭ Makiri to Isaiah 61:11 to Job 1:6,in an manuscript commentary of Rashi to Job to Job 1:1 and 4:12,In an manuscript machzor commentary; both these commentaries were in the possession of Abraham Epstein, in Vienna; compare Ha-Ḥoḳer, i. 325 to Job 7:9,In the Recanati to Genesis 3:23 to Job 2:1 [?],In the Recanati—according to the statement in "Rab Pe'alim," p. 34 and to Job 4:10.In Yalkut Shimoni 2:897 In addition, the quotes found in the Yalkut Makiri to Psalms 61:7 and 146:4 with the source-reference "Midrash" and referring to Job 3:2 and 38:1 may be taken from Midrash Iyyob, as may be many passages in the Job commentaries of Samuel b.

Throughout the years there have been several English translations which preserve the original Hebrew meter and rhyming pattern, allowing the hymn to be sung to the same tunes as the original. A rhythmic English version in the book Prayers, Psalms and Hymns for the Use of Jewish Children of 1905 only loosely follows the Hebrew text. A rhythmic English version which adheres much more closely to the Hebrew text is attributed to Frederick de Sola Mendes; it appears in the entry Adon Olam in The Jewish Encyclopedia of 1906 and in the Union Hymnal of 1914. Two 21st- century rhythmic translations appear to take inspiration from the above works: the rhythmic translation in the Koren Sacks Siddur of 2009 quotes heavily from the initial stanzas of the version in Prayers, Psalms and Hymns for the Use of Jewish Children; the unsigned rhythmic translation in the machzor Mishkan HaNefesh of 2015 has a few verses which echo the version of de Sola Mendes.

The book featured nonsexist, inclusive language and revised the traditional Hebrew translation of "" or "Praised are You, Adonai our God, Ruler to the Universe," to "Holy One of Blessing, Your Presence Fills Creation." Gossels also served as co-editor of Chadesh Yamenu an egalitarian machzor for Rosh HaShana (1997) and Canfay HaShachar (2003), a siddur for weekday morning prayers. In May 2019, Gossels travelled to Berlin together with 11 family members to unveil the Silent Bell Board, a memorial plaque for 83 former Jewish residents, in front of the house once owned by his grandparents Lewy and also his home between 1936 and 1939 at 35 Käthe- Niederkirchner-Straße (formerly Lippehner Straße). On October 15, 2019 he also spoke about this during the event “Neighbors through Time: Lippehner 35 - the Forgotten History of a Berlin House” at Brandeis University, together with Simon Lütgemeyer, an architect and current resident of that building who had created the plaque following his research.

The Ashkenazi rite also contains a quantity of early liturgical poetry from Eretz Yisrael that has been eliminated from other rites, and this fact was the main support for Zunz's theory. The earliest recorded form of the Ashkenazi rite, in the broadest sense, may be found in an early medieval prayer book called Machzor Vitry. This however, like the Siddur Rashi of a century later, records the Old French rite rather than the Ashkenazi (German) rite proper, though the differences are small: the Old French rite survives today only in the form of certain usages of the Appam community of North-West Italy. Both the Old French and the Ashkenazi rites have a loose family resemblance to other ancient European rites such as the Italian, Romaniote and Provençal rites, and to a lesser extent to the Catalan and Old Spanish rites: the current Sephardic rite has since been standardized to conform with the rulings of the Geonim, thereby showing some degree of convergence with the Babylonian and North African rites.