I am wondering what is the source of the difference between Sepharadi Iraki and Ashkenazi, Sfaradi Nord African,and Yemenite nussach:

  • Sepharadi Iraki

    וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גוֹי אֶחָד בָּאָרֶץ
    שמואל ב, ז, כא
  • Ashkenazi

    וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ
    דברי הימים א יז כ
  • In the past I issued an idea but I search knowledge.

    • 4
      Or, what's the reason for the difference between shmuel and divrei hayamim...
      – andrewmh20
      Mar 17, 2016 at 10:54

    1 Answer 1


    Source for the Sephardi Version

    The Siddur Rav Amram Gaon (Harpenes ed.) writes the following regarding the text of the Minchah of Shabbat:

    ומתפללין תפלת מנחה. אומר אבות וגבורות וקדושת השם. ואומר הנח לנו ה' אלהינו כי אתה אבינו. ותמלוך עלינו מהרה כי אתה מלכנו. ובעבור שמך הגדול הגבור והנורא שנקרא על ישראל עמך ועל יום השביעי, ונשבות בו כמצות רצונך. ואל יהי צרה ויגון ביום מנוחתנו. מנוחת אהבה ונדבה. מנוחת אמת ואמונה וכו'. ויש שמתפללין אתה אחד ושמך אחד ומי כעמך כישראל גוי אחד בארץ. עטרת תהלה תפארת ישועה, מנוחה וקדושה לעמך נתת. אברהם יגל יצחק ירנן יעקב ובניו ינוחו בו. מנוחת אהבה ונדבה. מנוחת אמת ואמונה. או"א רצה נא במנוחתנו וכו', אבל הראשונה עקר.

    He mentions a version of the prayer that includes the verse in Sh'muel as in the Sephardi version.

    Source for the Ashkenazi Version

    The Siddur Rav Saadya Gaon has the verse from Divrei HaYamim in minchah as per the Ashkenazi rite.

    This is found in the works of the Ashkenazi Rishonim such as the Machzor Vitry (ch. 200). Thus these two versions both date back over a millennium.

    The Ashkenazi version is also found in Siddur Rashi ch. 514, and in the commentary of R. Eleazar Rokeach to the Siddur (p. 583). It is also found in the Shobbolei Haleket; a 13th century Italian work.

    • Surprisingly, although these two verses are so similar, this distinction seems to have survived unscathed, as I have found Sephardi Rishonim referencing the Rav Amram Gaon version, and later Ashkenazi Rishonim referencing the Machzor Vitry version.
      – mevaqesh
      Mar 17, 2016 at 15:45
    • I supposed that the verse of DH is less ambiguous. And for Amey Haarets, it makes clear that Israel is not a name of G_d. But if we says as in Samuel, it sames as if the the praying person is talking to Israel. But I have no proof.
      – kouty
      Mar 17, 2016 at 19:27
    • 1
      And there is no one like Commentless Downvoter, whose ways are bizarre.
      – mevaqesh
      Mar 17, 2016 at 20:14
    • your response is very good, the remez is that there is no choice but two parallel ways.
      – kouty
      Mar 17, 2016 at 20:21
    • Now I can see that someone give you a downvote (I passed >1000), may be that the secret downvoter think that the question is not solved. But anyway obviously, there are 2 ways ~ 1000 years, and at the level of Rishonim and Mekubalim, it is not a subject of Machloketh. and my supposition is half-purimic.
      – kouty
      Mar 18, 2016 at 13:57

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