Rabbi Yiḥya Ṣāleḥ (alternative spellings: Yichya Tzalach ; Yehiya Saleh ), known by the acronym of Maharitz ( Hebrew : מוהר"ר יחיא צאלח , Moreinu HaRav Yichya Tzalach ), (1713 – 1805), was one of the greatest exponents of Jewish law known to Yemen. He is the author of a liturgical commentary entitled Etz Ḥayyim (The Tree of Life), in which he follows closely the legal dicta of Maimonides . Rabbi Yiḥya Ṣāleḥ is widely remembered for his ardent work in preserving Yemenite Jewish customs and traditions, which he articulated so well in his many writings, but also for his adopting certain Spanish rites and liturgies that had already become popular in Yemen. In this regard, he was strongly influenced by the Rabbis of his previous generation, Rabbi Yehudah Sa'adi and Rabbi Yihya al-Bashiri. Initially, Rabbi Yiḥya Ṣāleḥ worked as a blacksmith until the age of thirty, after which he worked as a scrivener of sacred texts (Heb. " sofer "), before becoming chief jurist of the rabbinical court ( Beth Din ) in Sana'a .
35-526: Yiḥya was born in the lunar month of Cheshvan , in the year 5474 anno mundi , a year corresponding to 1713 CE, to Joseph b. Ṣāliḥ. Ṣāliḥ, his grandfather (d. 1749), was a survivor of the infamous Mawza Exile , the founder of the Saleh synagogue in Sana'a and one of the city's judges and ritual slaughterers (Heb. shochet ). Although Rabbi Yiḥya Ṣāliḥ would later serve as chief judge ( Av Beit-Din ) and President of
70-610: A brief but comprehensive commentary on the Yemenite Baladi-rite Prayer Book, entitled ‘Eṣ Ḥayyim in which appears the responsum addressed to him from Rabbi Chaim Joseph David Azulai . Maharitz also compiled a work on Bible orthography (Hebrew vowels and trope symbols used in biblical texts) known as Ḥeleq Hadiqdūq , among other writings (see: infra ). Little is known about Maharitz's father, Yosef Ṣāleḥ, except that he studied under his wife's father, Rabbi David Qafih. Rabbi Suleiman, Maharitz's brother,
105-550: A language that isn't very cajoling. May his soul be laid up in paradise.... Still, Maharitz's endorsement of certain Halachic rulings found in the Shulchan Aruch was the cause for some Yemenite Jewish prayer-rites being cancelled altogether, and for other extraneous customs introduced by the kabbalists being added thereto. For a broader discussion on this subject, see Baladi-rite Prayer . Maharitz died on Saturday,
140-483: Is a fourth blessing of the Amidah specially for these days. The correct time to recite musaf is until the seventh Halachic hour of the day (when the day is divided up into twelve-hour parts); however, it is proper to begin musaf before 6.5 relative hours, because after this time there is a doubt as to whether Musaf of Mincha should be recited first. If one did not recite it by this time, it is permissible to recite it for
175-431: Is an additional prayer service recited on festive days that is taking the place of additional offerings that were once made on these days. It is related to the name Joseph ( Yosef ). Orthodox Judaism considers recitation of the traditional Mussaf as normative, and includes it as part of the regular prayer service on the days it is recited. In Conservative Judaism , an adapted Mussaf is recited: The liturgy identifies
210-553: Is because both tefillin and the Mussaf prayer are called ot (sign), and there is no need to have two signs at the same time. Alternatively, tefillin are likened to a crown, and when reciting the text of Mussaf Kedushah Keter yitnu lecha ("they will give You [God] a crown") it is improper to wear a crown on one's own head. In some German communities, it is optional to remove the Tefillin before mussaf, and some keep them on. Near
245-666: Is followed by the Chazzan's repetition of the Amidah that includes an additional reading known as the Kedushah , as well as Birkat Kohanim (either the full one or the Chazzan's recitation of Birkat Kohanim). After the Amidah comes the full Kaddish , followed by Ein ke'eloheinu . In Orthodox Judaism this is followed by a reading from the Talmud on the incense offering called Pittum Haketoreth and daily psalms that used to be recited in
280-501: Is known to have compiled a work on the laws governing the Passover preparation, known as Zevaḥ Pesaḥ . Maharitz's family is reported to have traced their lineage back to Oved, one of the progeny of Peretz, the son of Judah. Maharitz was gifted at an early age with a good memory and quickly developed his learning skills. As a young man, he studied under the tutelage of his father and grandfather, Ṣāleḥ Ṣāleḥ, and at one point served under
315-517: Is recited at this Musaf just as it is every day; however, some communities in Israel omit it specifically on this occasion because of the concern of drunkenness. The Mussaf service starts with the silent recitation of the Amidah . After the first three blessings included in every Amidah, the service continues Tikanta Shabbat reading on the holiness of Shabbat (in some communities, le-Moshe tsivita
350-670: Is recited instead of Tikanta Shabbat ), and then by a reading from the biblical Book of Numbers about the sacrifices that used to be performed in the Temple in Jerusalem . Next comes Yismechu , "They shall rejoice in Your sovereignty"; Eloheynu , "Our God and God of our Ancestors, may you be pleased with our rest". The service then continues Retzei , "Be favorable, our God, toward your people Israel and their prayer, and restore services to your Temple" and concludes like any other Amidah. This
385-451: Is recited, the Amidah contains seven blessings - the three at the beginning and three at the end of every Amidah, and one in the middle in regards to the particular day. But on Rosh Hashanah , the Amidah contains nine blessings. The three middle blessings are in reference to Kingship , Remembrance , and the Shofar blowings . The shofar is blown during Musaf as well as before musaf. In
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#1732791123073420-401: Is recommended that a woman who does not wish to remain in the synagogue for the Mussaf to still listen to the shofar blowing (even though strictly speaking, women are not obligated in shofar), but if she will not stay in shul, it is preferable for her to hear the shofar blowing before mussaf rather than the blowing in the middle of Mussaf. Rabbi Ovadiah Yosef ruled that women should come to
455-604: Is the second month of the civil year (which starts on 1 Tishrei ), and the eighth month of the ecclesiastical year (which starts on 1 Nisan ) on the Hebrew calendar . In a regular ( kesidran ) year, Marcheshvan has 29 days, but because of the Rosh Hashanah postponement rules , in some years, an additional day is added to Marcheshvan to make the year a "full" ( maleh ) year. Marcheshvan occurs in October–November in
490-692: The Book of Numbers chapters 28 and 29 ( Parshat Pinchas ). In the Nusach Ashkenaz and Nusach Sefard as well as in the Italian Nusach , the following additional offerings are recited as part of musaf on each day Mussaf is recited; in the Sephardic rite, they are recited only on the Sabbath and Rosh Chodesh, but omitted on Festivals. Due to the fact that Jewish holidays are observed two days in
525-692: The Gregorian calendar . The Hebrew Bible , before the Babylonian Exile , refers to the month as Bul ( 1 Kings 6:38 ). In Sidon, the reference to Bul is also made on the Sarcophagus of Eshmunazar II dated to the early 5th century BC. Compared to its Akkadian etymon waraḫsamnu , the name Marḥešvan displays the same lenition of ungeminated מ /m/ to ו /v/ found in other month names ( Tammuz traditionally contains mem with dagesh ). Uniquely to this name
560-622: The Mussaf Amidah on Shabbat, though it is retained on some festivals. There are two reasons why: One is that it Mussaf involves the recitation of some prayers for what is the fourth time of the day; the other is Reform Judaism's rejection of sacrifice (as it appears in the Torah) as a necessary way to draw close to God. During Shabbat and Yom Tov, Tefillin are not worn at all. But on Rosh Chodesh , they are worn during Shacharit, and in most communities they are removed prior to Mussaf. This
595-696: The psalm of the Day , and/or either Adon Olam or Yigdal . There is a debate, in Orthodox Judaism, whether women are required to recite Mussaf, being that it is a time-bound commandment (from which women are generally exempt), and based on the opinion that they are only obligated to pray once a day. The Mussaf service contains only a commemorative mention of the sacrifices, and does not contain any personal requests, thereby making there be no special reason for women to recite it. In any case, Ashkenazi women are permitted to recite Mussaf. On Rosh Hashanah , it
630-529: The 28th day of the lunar month Nisan, 5565 anno mundi (1805 CE), in Ṣanʻā’, Yemen, and was succeeded by his son, Rabbi Abraham, in the post of chief judge (Av Beit-Din) and President of the court. Among his books were: Cheshvan Marcheshvan ( Hebrew : מַרְחֶשְׁוָן , Standard Marḥešvan , Tiberian Marḥešwān ; from Akkadian waraḫsamnu , literally, 'eighth month'), sometimes shortened to Cheshvan ( חֶשְׁוָן , Standard Ḥešvan Tiberian Ḥešwān ),
665-671: The Eastern Ashkenazic rite in the Diaspora , Birkat Kohanim is recited on most Jewish holidays during the chazzan's repetition only during Mussaf. But on Simchat Torah , it is recited during Shacharit. This is because there is a tradition to drink prior to Mussaf, and Birkat Kohanim cannot be performed by drunk Kohanim. In the Western Ashkenazic rite, Birkat Kohanim is recited at Shacharit and Musaf, just like every other Festival. In most communities in Israel, it
700-508: The Spanish-rite. Concerning this troublesome time, Amram Qorah writes: Following in the footsteps of Rabbi David Abudirham , Rabbi Yiḥya Saleh wrote an extensive commentary on the synagogue liturgy and the old Yemenite Jewish Prayer Book in which he mostly upholds the old practices described therein (e.g. the practice of saying only one Mussaf -prayer during Rosh Hashanah , etc.), although he also compromises by introducing elements in
735-728: The State of Israel as the Jewish homeland, but recognizes the Temple as a purely historical institution without calling for its future reconstruction. The Rabbinical Assembly of Conservative Judaism has devised two forms for the Mussaf Amidah with varying degrees of difference from the Orthodox form. One version refers to the prescribed sacrifices, but in the past tense ("there our ancestors offered" rather than "there we shall offer"). A newer version omits references to sacrifices entirely. Reform and Reconstructionist Judaism generally omit
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#1732791123073770-557: The Temple in Jerusalem. These readings are usually omitted by Conservative Jews, and are always omitted by Reform Jews. Pittum ha-ketoret is followed by the Rabbi's Kaddish (in the Western Ashkenazic rite, a Mourner's Kaddish is recited instead), the Aleinu , followed in most communities by a Mourner's Kaddish. Some communities conclude with the reading of Anim Zemirot , Shir Hayichud ,
805-823: The Yemenite prayer book taken from the books of the kabbalists and the Shulchan Aruch . He is often seen praising the old Yemenite customs and encouraging their upkeep: ... I have also with me a responsum concerning the matter of changing our prayer custom, which is in the Tikālil (Baladi-rite Prayer Books) for 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
840-536: The community's respected leader who was entrusted with the role of mediating between the king and the people, Rabbi Shalom Cohen al-Iraqi (who bare the title of Nasi , or Prince), and who had served under two kings from 1733 to 1761, was imprisoned and held in bonds until he could pay a high ransom for his release. At the same time, writs then issuing from the king forbade Jews in the city from building their houses higher than fourteen cubits (about 7.5 meters ; 24.8 feet).. Maharitz at first decided Halacha according to
875-452: The earlier Yemenite traditions and liturgies that had been practised in Yemen. Rabbi Yiḥya Ṣāleḥ (Maharitz) seemed to have kept a low profile during the persecutions which affected the Jewish community of Sana'a in 1761, at which time twelve of the city's fourteen synagogues were demolished by order of the king, Al-Mahdi Abbas . The reason for the king's displeasure is not presently known, but
910-418: The end of the central Mussaf blessing, one requests 12 things from God ("goodness, blessing, rejoicing, happiness, redemption..."), corresponding to the 12 months of the year. During Hebrew calendar leap years , a 13th request is made (" atonement of willful sin"). In the Western Ashkenazic rite, the 13th request is recited only on Rosh Chodesh of Second Adar, the 13th month of the year. On most days Mussaf
945-598: The great rabbinic teacher and scholar of his day, Rabbi David Mishreqi (1696–1771), the author of the commentary, "Shtilei Zeitim," on the Shulhan Arukh . His influence over the young Maharitz must have been astounding, for Maharitz mentions him in his Questions & Responsa: It is largely accepted by scholars that Maharitz underwent a change of heart in circa 1776 (between 1775–1779), whereas before this time he had adhered largely to Sephardic customs introduced in Yemen, but afterwards he had returned to fully embrace
980-456: The initial ו has also changed to מ , giving the overall effect of a metathesis . In the modern form, with the connection to the roots w-r-ḥ ('moon', 'month') and š-m-n ('eight') no longer apparent, the first two letters מַר ( mar ) have been re-interpreted as the Hebrew word for 'bitter', alluding to the fact that the month has no holidays or fasts. In other contexts,
1015-483: The position of the Shulchan Aruch , but later changed his approach in order to uphold Yemenite Jewish traditions and which were more aligned with the Halachic rulings of Maimonides ( Rambam ). In this decision, he was influenced by Rabbi Yehudah al-Ṣa'adi and Rabbi Pinḥas Iraqi HaKohen, men of the previous generation who fought to maintain and to preserve the old Yemenite Jewish prayer rite amidst trends to change over to
1050-400: The rabbinical court at Ṣanʻā’, for most of his life he worked under the shadow of two great men of his generation: the illustrious Rabbi David Mishreqi (d. 1771), the author of Shtilei Zeitim , a commentary on the Shulhan Arukh ( Orach Chaim and Yoreh De'ah ), and Rabbi Shalom Iraqi al-Cohen (1685–1780), called al-'Ousṭā (the artisan), the comptroller of the customs and surveyor-general of
1085-630: The remainder of the day; one who deliberately does this is called a "sinner". Traditionally, it is recited immediately following Shacharit as a combined service. The Priestly Blessing is said during the Reader's repetition of the Amidah. In the Eastern Ashkenazic rite outside the land of Israel , the Mussaf Amidah of major Jewish holidays is the only time the Priestly Blessing is said. The name "Musaf" refers to addition , since it
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1120-527: The royal buildings and gardens who had been the favorite of two successive kings, although demoted in 1761. Rabbi Yiḥya Ṣāleḥ was contemporary with Rabbi Chaim Joseph David Azulai , a great rabbinic teacher and scholar, with whom he maintained correspondence when the latter lived in Egypt. Rabbi Yiḥye Ṣāleḥ (henceforth: Maharitz) is the author of the Questions and Responsa, Pe'ūlath Ṣadīq and has also written
1155-476: The synagogue and listen to Mussaf, but not recite it, as the prayer might be considered a "blessing in vain" as they are not required to recite it. However, other Sephardi authorities permitted women to recite Mussaf. On High Holidays , women are required to recite Mussaf and Ne'ila . The verses recited during the Mussaf Amidah (which are also read for the Maftir on the corresponding days) are all derived from
1190-527: The word מַר is attributed to mean droplet , associating this month with the rainy season. Mussaf Mussaf (also spelled Musaf or Musof ) is an additional service that is recited on Shabbat , Yom Tov , Chol Hamoed , and Rosh Chodesh . The service, which is traditionally combined with the Shacharit in synagogues , is considered to be additional to the regular services of Shacharit , Mincha , and Maariv . In contemporary Hebrew,
1225-482: The word may also signify a newspaper supplement . During the days of the Holy Temple , additional offerings were offered on these festive days. Mussaf is now recited in lieu of these offerings. Mussaf refers to both the full service (which includes the Amidah and all Jewish prayers that follow that are normally recited during Shacharit ) and the Amidah itself that is recited for Mussaf. The main addition
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