Tuesday, February 20, 2007

A Politically Incorrect Post.

At the risk of completely discrediting my mission statement, which specifies that this blog will discuss PDFs, I'd like to devote a post to the new, supposedly yearly, sefer Yerushaseinu. This volume is published by Machon Moreshes Ashkenaz, the same people responsible for theשרשי מנהג אשכנז. The part of the book which interests me here is the Luach of Minhagim in the back of the sefer.

Shacharis for the First Day of Sukkos
"Adon Olam" is said in the Sukkos tune.
"Baruch Sheamar" is said in the Yom-Tov tune.
[...]
The end of the Ofan [piyyut preceding והאופנים in יוצר אור. SC] from פוצחים is said in the tune for רחם מצוקים, in the piyyut for Mussaf Rosh HaShanah.
[...]
Kaddish Tiskabel is recited in the tune for days with Megillah reading. [In א"י, when there is no Shabbos Chol HaMoed, Koheles or Shir HaShirim is read on the first day of Yom-Tov, rather than the last. SC]


The truth is that this is a bad example. The minhagim for Simchas Torah would be better because the niggunim are "The same as XYZ that is said when Chanukah falls on Shabbos Rosh Chodesh" or some such. However, my Hebrew typing skills just aren't up to it.

Suffice it to say that if the Luach is an indicator of anything, these Ashkenazites are very particular that the correct tune be sung at exactly the correct time. To me, it seems unbelievable that a person would remember to say this, that, or the other in the precise time at the precise occasion.

I mentioned this to my mother, who reminded me that once upon a time, Yom-Tov davening was all the entertainment people got. I think it's absolutely true in this context. The המון עם may not have had much of a Jewish education; they may not be able to understand what they were saying in regular davening, let alone all the obscure piyyutim that even a person who knows kol haTorah Kulah wouldn't be able to translate. They may not have known how to work their way from the top to the bottom of a page of Gemara, but by God, they knew what רחם מצוקים sounded like and God help you if you said פוצחים any other way.

Thursday, February 08, 2007

I found this interesting


There is a discussion concerning the use of the Zohar. A point is missing
that seems to me quite important. The issue is "what is one using the
Zohar for."

1. One school of thought uses the Zohar as a talmudic source.

2. One school of thought uses it as a rishon.

3. One school of thought uses it as a source of minhagim.

It is much more important to determine what it is used for, than to
determine how many times it is used. It is my view that except for one
famouse use in the BY (EH 25) all the uses are in category 2. Magen
Avraham uses them as a category 3. Some of the discussion about tefellin
on chol hamoad use them as a category 1.

Michael J. Broyde
Emory University School of Law