Baladi-rite prayer
The Baladi-rite Prayer is the oldest known prayer rite used by Yemenite Jews. A siddur is known as a tiklāl in Yemenite Jewish parlance. "Baladi", a term applied to the prayer rite, was not used until prayer books arrived in Yemen in the Sephardic rite.
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, but has now evolved with various additions under the influence of Sephardi siddurs and the rulings passed down in the Shulchan Aruch. In the middle of the 18th century, Yiḥyah Salaḥ tried unsuccessfully to create a unified Baladi-rite prayerbook, 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.
The Baladi-rite tiklāl contains the prayers used for the entire year and the format prescribed for the various blessings recited. Older Baladi-rite tikālil were traditionally compiled in the supralinear Babylonian vocalization, although today, all have transformed and strictly make use of the Tiberian vocalization. The text, however, follows the traditional Yemenite punctuation of Hebrew.
First printing
The Baladi-rite tiklāl remained in manuscript form until 1894, when the first printed edition was published in Jerusalem by the Yemenite Jewish community, which included the ʿEtz Ḥayyim commentary written by Yiḥya Salaḥ. Today, it is used primarily by the Baladi-rite congregations of Yemenite Jews in Israel and the Jewish diaspora. Baladi is an Arabic word denoting "of local use", as distinguished from the rite widely used in the northern Arab-speaking world, which is called in Arabic Shāmī "Levantine".File:Babylonian_Supralinear_Punctuation,_from_Yemenite_Siddur,_April_2015.jpg|thumb|right|Section of the "Pirkei Avot" section of a Yemeni tiklāl with Babylonian vocalization)
Comparison with the Sephardic prayer rite
The Baladi-rite prayer differs in many aspects from the Sephardic rite prayer, or what was known locally as the Shāmī-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.The nineteenth century Jewish historiographer Hayyim Habshush gave some insights into the conflict that arose in the Jewish community of Sana'a on 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, 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 and to continue its perpetuation since it was seen as embodying the original customs practised by Yemenite Jews. Of twenty-two synagogues in Sana'a, only three in the city chose to remain with the original Baladi-rite prayer. The others adopted the Sefardic rite tefilla introduced by Isaac Luria. 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 the Baladi-rite, albeit, in the vast majority of towns and villages across Yemen they clung to their adopted Sephardic-rite as found in the printed books of Venice, Thessaloniki, Amsterdam and, especially, the Tefillath Haḥodesh and Zekhor le-Avraham tikālil printed in Livorno.
According to Yiḥyah Qafiḥ, a Chief Rabbi of Yemen, the original Yemenite version of the Amidah is the format that was prescribed by the Great Assembly, who enacted the prayer in the fourth century BCE, with the one exception of the Benediction said against sectarians, which was enacted many years later. Yiḥyah Salaḥ wrote an extensive commentary on the Baladi-rite Prayer Book in which he mostly upholds the old practices described therein, although he also compromises by introducing elements in the Yemenite tiklāl taken from the books of the Kabbalists and the Shulchan Aruch, which had already become popular in Yemen. At first, Salaḥ was inclined to follow the Shami-custom, but afterwards retracted and sought to uphold the original Yemeni custom. He is often seen praising the old Yemenite customs and encouraging their continued observance:
Textual development
Dr. Moshe Gavra, who examined more than 700 Yemenite tikālil, has concluded that there have always existed differences between those used in Yemen, just as there exist differences between various Sephardic tefillot and Ashkenazi siddurim. While the ancient format of the Amidah may have seen little changes since its enactment by the latter prophets, the history of the Yemenite Baladi-rite tiklāl—as can be said about every prayer book—is a history of recensions and later interpolations, with the addition of elements taken from the Siddur of Saadia Gaon and of Amram Gaon, the printed Sephardic tefillot, as well as elements taken from liturgies found originally in Palestine. Most of these changes began to make their way into the current Baladi-rite tiklāl over a two-hundred year period, from the time of Yiḥya Bashiri who published his Tiklāl Bashiri in 1618 to the time of Yiḥyah Salaḥ, the latter of whom incorporating in the Baladi-rite version elements taken from Kabbalah, as prescribed by Isaac Luria as well as certain liturgical poems taken from the Sephardic prayer books. In the title page of one Yemenite tiklāl completed in 1663 by the notable scribe and kabbalist, Isaac ben Abraham Wannah, the copyist makes a note of the fact that, aside from the regular customs of the people of Yemen, some of the entries in his tiklāl have been culled "from the customs of the people of Spain who have it as their practice to add in the prayers the Tikūn Ha-geshem and the Tikūn Ha-ṭal, as well as the Tikūnei Shabbat Malkah as is practised by the people of the Land of Israel,", i.e., the Psalms readings beginning with לכו נרננה, etc., and Lekha Dodi, followed by בר יוחאי, and יגדל אלהים חי. Originally, the practice was to begin the Sabbath prayer on the night of the Sabbath by reciting only “mizmor shir leyom ha-shabbath”. The first recorded mentioning of Tikūn ha-ṭal in any extant Yemenite tikālil appeared only in 1583. Included in the Tikūnei Shabbat book were the special readings for the nights of Shavuot and Hoshanna Rabbah.The texts of old Yemenite tikālil copied by Yihye Bashiri are an invaluable source for comparing the variae lectiones of liturgy before the redaction of the Babylonian Talmud. For example, in all older Yemenite tikālil copied by Bashiri is found the version גואל ישראל in the second blessing after Qiryat Shema in the evening prayer and on the night of Passover, that is, in the present-progressive tense instead of in the past tense, although the requirement made by Rava in the Talmud 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, the memorial of which also being brought down in the Jerusalem Talmud.
Changes to the original Yemenite text
Among the later changes made to the text of the Baladi-rite tiklāl is the wording Kether Yitenu, etc., said during the Ḳeddushah at the time of the Mussaf prayer, as is the custom of Spain with only minor variations. In spite of its wide acceptance in Yemen, among both Baladi and Shāmī congregations, Yiḥyah Qafiḥ did not accept this innovation, but rather ordained in his place of study to continue to say Naqdishakh in all of the prayers, just as had been their accepted tradition from the Great Assembly. The Yemenite adaptation of saying Kether during the Mussaf—although not mentioned in the Order of Prayers prescribed by Maimonides—is largely due to the influence of Amram Gaon's Siddur, which mentions the custom of the two Academies in Babylonia during the days of Natronai ben Hilai to say it during the third benediction of the 'Standing Prayer.' The practice of saying Kether during the Mussaf is also mentioned in the Zohar.Notable changes occurring in the Baladi-rite tiklāl during the geonic period are the additions of Adon ha-ʿolamim, which mark the opening words in the Baladi-rite tiklāl before the Morning benediction, and the praise which appears further on and known as Barukh shʾamar, which appears immediately following a short praise composed by Judah Halevi, Ha-mehulal le'olam and which is said before the recital of the selected Psalms. These, among other innovations, have long since been an integral part of the Baladi-rite tiklāl.
In subsequent generations, other additions have been added thereto, such as the Yotzer verses that are said on the Sabbath day ; and the last blessing made in the recital of Ḳiryat Shĕma 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 before one recites Yishtabaḥ, although in the original Baladi-rite prayer the song came after Yishtabaḥ, seeing that it is not one of the songs of David. In today's Baladi-rite tiklāl, an interpolation of eighteen verses known as Rafa'eini Adonai we'erafei has been inserted between the prosaic Song of the Sea and Yishtabaḥ, just as it appears in the Tiklāl Mashta, compiled by Shalom Shabazi in 1655, although the same verses do not appear in the Tiklāl Bashiri compiled in 1618. Another custom which has found its way into the Yemenite tiklāl is the practice of rescinding all vows and oaths on the eve of Yom Kippur.
Moreover, in the older handwritten Baladi-rite tikālil, in the first blessing following the Ḳiryat Shĕma, or what is called in = emeth wayaṣiv, the original Yemenite custom was to say only eight waws in the opening lines of the blessing, just as the blessing appears in Maimonides' Seder Ha-Tefillah, and not as it is now commonly practised to insert seven additional waws in the blessing for a total of fifteen. These changes, like the others, are directly related to the dissemination of Sephardic tefillot in Yemen, and influenced, especially, by the writings of David Abudirham.
[Lurianic Kabbalah]
No doubt the greatest changes to the Baladi-rite tiklāl have come in wake of kabbalistic practices espoused by Isaac Luria, which have since been incorporated in the Yemenite tiklāl. The proclamation "Adonai melekh, Adonai malakh, Adonai yimlokh le'olam wa'ed" said by some each day before Barukh shĕ'amar is from the teachings of Isaac Luria. The saying of Aleinu le'shebeaḥ at the conclusion of the prayer, although originally said only during the Mussaf-prayer on Rosh Hashanah, is also an enactment made by Isaac Luria, Moshe ben Machir and Meir ben Ezekiel ibn Gabbai.Shulchan Aruch
The Shulchan Aruch has also left an indelible mark upon the Baladi-rite prayer in certain areas. Yiḥyah Salaḥ mentions that the old-timers in Yemen were not accustomed to reciting Mizmor le'Todah in the Pesukei dezimra of the Morning Prayer, although it too soon became the norm in the Baladi-rite congregations, based on a teaching in the Shulchan Aruch and Joseph Karo's specification that it be cited in the Morning Prayer. Yiḥyah Salaḥ agreed to insert it in his Baladi-rite tiklāl, 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.”Yiḥyah Salaḥ also initiated the custom of saying Ṣidqathekha, etc., in his own synagogue immediately following the Amidah of the Afternoon Prayer on Sabbath days, in accordance with an injunction in the Shulchan Aruch, and which practice soon spread amongst other Baladi-rite congregations.
The Shulchan Aruch, with Yiḥyah Salaḥ's endorsement of certain Halachic rulings, was also the cause for other Baladi-rite customs being cancelled altogether, such as the old Yemenite Jewish custom of saying a final blessing after eating the "karpas" 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 of matzot that 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; and the custom to drink a fifth cup of wine during the Passover Seder. Yiḥyah Salaḥ also changed the original Baladi-rite practice of gesticulating the lulav, 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, they would henceforth add another two cardinal directions, namely, to one's right and to one's left, as described in the Shulchan Arukh. Not all changes in the tiklāl, however, were the result of Yiḥyah Salaḥ's own decision to force change in his community, but rather Yiḥyah Salaḥ chose to incorporate some of the Sefardic rites and liturgies in the Baladi-rite tiklāl since these same practices had already become popular in Yemen. One such practice was to begin the night of each Yom Tov with the mizmor related to that particular holiday, 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 three mizmorim taken from Psalms 1, 2 and 150. The practice found its way into the Yemenite rite from the Sefardic prayer books, whereas now the Yemenite custom incorporates both traditions.
Maimonides' influence
To what extent Maimonides’ writings actually influenced the development of the Yemenite prayer ritual is disputed by scholars. Some suggest that since the Baladi-rite prayer is almost identical to the prayer format brought down by Maimonides in his Mishneh Torah that it is merely a copy of Maimonides’ arrangement in prayer. This view, however, is rejected by Yosef Qafih and by Avraham Al-Naddaf. According to Yosef Qafih, the elders of Yemen preserved a tradition that the textual variant used by Maimonides in his Mishneh Torah was 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.Elsewhere, in the preface to the Yemenite Baladi-rite tiklāl, Siyaḥ Yerushalayim, Qafiḥ writes that Maimonides searched for the most accurate prayer rite and found the Yemenite version to be the most accurate. According to al-Naddaf, when the prayers established by Ezra and the Great Assembly reached Yemen, the community there accepted them and forsook those prayers that they had formerly been accustomed to from the time of the Temple in Jerusalem. In subsequent generations, both, in the Land of Israel and in Babylonia, the rabbinic scholars of Israel made additional innovations by adding texts and liturgies to the prayer format established by Ezra were accepted by the Yemenites, such as Nishmath kol ḥai and the Song of the Sea, as established by Shimon bar Yochai. Later, penitential verses written by Saadia Gaon, Judah Halevi and Abraham ibn Ezra were incorporated in their tikālil. Eventually, when Maimonides came along and arranged the prayers in his Code of Jewish law, the Jews of Yemen saw that his words were in agreement with what they had in their tikālil, 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.
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 ʿAravit. The source was copied down by Yiḥyah Salaḥ from the glosses of the Baladi-rite tiklāl written by Yihye Bashiri, and who, in turn, copied it from the work of a Yemenite Jewish scholar, entitled Epistle: Garden of Flowers, in which he wrote the following:
Based on this testimony, it is evident that the Talmud and Maimonides’ siddur in the Mishneh Torah have been used together to establish the final textual form of the Baladi-rite prayer commonly used in Yemen. Before Maimonides, the general trend in Yemen was to follow the halakhic rulings of the geonim, including their format used in the blessings. Saʻid ibn Dawud al-ʻAdani, in a commentary he wrote on Maimonides' Mishneh Torah, writes of the final blessing said over wine: "What is found in the writings of most of the geonim is to conclude the blessing after drinking the fruit of the vine by saying, , 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." However, today, in all the Baladi-rite tikālil, 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 its fruits", showing that Maimonides' impact on the development of the Yemenite tiklāl has been vital.
Distinguishing features
The Baladi-rite prayer 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 to the Babylonian prayer rite, a branch whose first formulation appeared with the Siddur of Saadia Gaon. Despite a general trend to accommodate other well-known Jewish traditions, the Baladi-rite tiklāl has still retained much of its traditional distinguishing features. Among them:- In the Baladi-rite tradition, there is no confession of sins arranged in alphabetical order, nor is there any confession said immediately before saying taḥanūnim during nefilat panim following the Amida. Rather, the custom is to lie upon the floor on one's left side, cover one's head in his talith and to say the supplication, Lefanekha ani ḳorea, etc., followed by Avinu malkeinu, avinu attah, etc., excepting Mondays and Thursdays on which days the petitioner will also add other suppliant verses as in the Sephardic prayer books.
- The entire congregation reads it the Shema aloud in unison.
- The version of the Kaddish used contains elements not found in the siddurim used by other communities and is believed to date back to antiquity.
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File:Page_from_Aramaic_Scroll_of_Antiochus,_April_2015.jpg|thumb|right|Aramaic Megillat Antiochus written with Babylonian vocalization, including a Judeo-Arabic translation Tractate AvothAccording to 16th–17th century Yemenite tikālil, many Yemenites, but not all, recited only the first chapter of Avoth after the Shabbat minḥah, doing so throughout the year. Beginning with the 17th century, external influence —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 Shavuot, a chapter each Shabbath as non-Yemenite Jews customarily do. Yosef Shalom Qoraḥ was quoted as pointing out that in the synagogues of Yiḥyah Qafiḥ and Yiḥye al-Abyadh, rather than apportioning the learning for the Shabbats between Passover and Shemini Atzeret, they would learn the entire tractate with Maimonides' commentary during the two days of Shavuot.First night of ShavuotThe custom among Yemenites in recent years was to read the Tikkun in the synagogues on the night of Shevuot, although in the old Yemenite tiklālil they did not mention anything unique about the night of Shavuot compared to other holidays; the practice relating to the Tikkun came to Yemen only from approximately the second half of the eighteenth-century. Furthermore, while in most of the synagogues in Yemen they would learn the "Tikkūn" of machzorim and Sephardic prayer books, in some they would learn the Sefer Hamitzvot of Maimonides, while according Yiḥyah Qafiḥ it was learned in the original Judeo-Arabic. Even among the Baladi-rite congregations in Sana'a who embraced Kabbalah, they received with some reservation the custom of the kabbalists to recite the "Tikkūn" throughout the night. They would only recite the "Tikkūn" until about midnight and then go to sleep.Other features peculiar to the Baladi-rite
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