I'm curious about the composition and inclusion in the shabbat shacharit of the paragraph beginning ולא נתתו (v'lo n'tato). I understand the talmudic basis for the underlying idea, and how it fits in to the tenor of the davening but I'm looking specifically for any info on who composed it, and when and why it might have first been included in the siddur -- whether it was created (or included) as a response to a particular cultural movement in the non-Jewish world or as a reaction to any other sociological event. Does it exist in any series of old, historical, printed siddurim? Does its text have a basis in anything in particular?
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1Hmmm the Rambam has a version of it in Shabbat Mussaf mechon-mamre.org/i/27.htm– Double AA ♦Commented Jul 16, 2012 at 0:20
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his text is identical to my siddur till the colon (לא נתתו מלכנו לגויי הארצות, ולא הנחלתו מלכנו לעובדי פסילים, גם במנוחתו, לא ישכנו ערלים: לבית ישראל נתתו, זרע ישורון אשר בם בחרת) but is it tied to any source? i would think that language that static has a solid basis.– rosendsCommented Jul 16, 2012 at 0:31
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you are right -- there are 2 details which differ -- lo, and not v'lo and in the first clause, my siddur has hashem elokeinu instead of malkeinu (which does appear in the second clause)– rosendsCommented Jul 16, 2012 at 2:06
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1I got this as a response to the question sent to the beiurei hatefila website: Seder Rav Amrom Gaon includes the paragraph you asked about. It is not easly to tell if Rav Sa'Adiya Gaon did since after presenting the words: Os Hee L'Olam, he writes: etc. The next notation begins with Elokeinu V'Elokei Avoseinu. Ezra Fleischer in his book on Minhag Eretz Yisroel quotes from one fragment that includes the words. The only other source that is different is the one recited by Rashi...[because] Yismach Moshe is a Piyut. And the paragraph of V'Lo Nisato is a continuation of that Piyut.– rosendsCommented Jul 24, 2012 at 13:24
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1...continuing...: "All the middle Brachos of Shemona Esrei on Shabbos began as Piyuttim-that in and of itself means that there had to be many versions of it. Why did the version that we recite become accepted? Professor Fleischer opined that when a congregation liked what a Shaliach Tzibbur had composed, they would ask him to repeat it-sounds like an early version of American Idol-but it makes some sense."– rosendsCommented Jul 24, 2012 at 14:14
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1 Answer
According to Yerach L'Moadim - footnote 27 the composer was from Arab lands. The author of the Sefer Hayovlim was the one who made this Tefila known.
answered Oct 2, 2014 at 15:20
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Sefer Hayovlim was written in the times of the second Bais Hamikdash Commented Oct 2, 2014 at 15:22