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I have been told that Teimanim today use the Nusach of the Rambam. So, what Nusach did they use before him? Does anyone use such a Nusach today? And is there a Siddur of such a Nusach?

  • R. Qafih claimed that Rambam based his nussah on the Teimoni nussah. Other of course claim the opposite sequence. The former is the opinion of Prof. Yosf Tuvi in his Nussah HaTefilla Shel Yehudei Teiman (Teima Vol. VII (2001), p. 41). – mevaqesh Sep 19 '17 at 20:18
  • mori qafih zl says rabbeinu zl took the nosah hattafillo from the teimonim and brings proof from 9 places: 1) in peirush hammishno barokhoth 5, rabbeinu zl writes "boreikh oleinu" while later on he writes borkheinu like the teimonim had 2) ibid 6 5, rabbeinu zl writes al kol mash shabboro hai ho'olomim while in his mora part 1 69 he writes hei ho'olomim like the teimonim have. 3) in the mei'ein sholosh, rabbeinu zl writes one version but in hilkoth barokhoth 3 13 he uses the teimoni version. – MoriDowidhYa3aqov Sep 19 '17 at 20:23
  • 4) same with halleil he reverts back to the teimoni girso and with regards to the minyon answering the hazzon. 5) in rabbeinu's zl tashuvo 182 in blaus edition, rabbeinu zl writes he brings down the nosah of oheiv sadhoqo umishpot and adding malakh oheiv sadhoqo umishpot during the 10 days, yet he later changed to malakh oheiv sadhoqo umishpot for the whole year and for the 10 days has it as hammalakh hammishpot like the teimonim. 6) in another tashuvo, ibid 214, rabbeinu zl writes the nosah of milo. he has it one way but later on changes it to the teimoni nosah. – MoriDowidhYa3aqov Sep 19 '17 at 20:23
  • 7) same with hilkoth tafillo 2 14 for tisho bo'ov, rabbeinu zl wrote that raheim is added as tishkon based on the siddur of rasaj zl, however later on he changes it the nosah and removes tiskhon all together and replaces it with raheim just as teimonim had it 8) in hilkoth mattanoth aniyyim 10 3, rabbeinu zl writes the nosah of shawath aniyyim atto tishma. this verse is not found in all of tanakh. but was taken from the nishmath kol hai from the siddurim of safarad. however, this same girso is not even found in the back of seifar ahavo. the girso in seifar ahavo is the same as in teimon – MoriDowidhYa3aqov Sep 19 '17 at 20:23
  • 9) like wise, rabbeinu zl writes regarding mussof that "kamo shakkothavto oleinu bathorothokh al yadhei mosha avdokh", one should mention all the qorbonoth of the day just as they are written in the thoro and that the people have this minhagh to do so. and if the people did not mention them, since they said "kamo shakkothavto oleinu bathorothokh al yadhei mosha avdokh", they are no longer required to say them afterwards – MoriDowidhYa3aqov Sep 19 '17 at 20:24
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Yemenites today use a siddur called 'Tichlal'. It is not accurate to call it the "nusach of the Rambam", while it does have many parallels. It also contains pieces from other sources, some predating Rambam. As @ezra astutely pointed out in the comments (even if only being clever) some, including the acclaimed R. Kafih, maintain that Rambam had referred to the Yemenite rite while arranging his own. Eventually, the two mirrored each other closely.

See here for a detailed essay on "who came first".

  • Every siddur is called a Tiklal. Tiklal does not refer to one particular siddur or nussah. – mevaqesh Sep 19 '17 at 20:30
  • @mevaqesh Indeed, but both Baladi and Shami nuschaot aren't exact arrangements of Rambam. AFAIK no acknowledged Yemenite faction prays exactly as prescribed by Rambam. – Oliver Sep 19 '17 at 20:38
  • And sadly, the moderators removed my comment. They must have interpreted it as "being clever" too but I was actually dead serious. – ezra Sep 24 '17 at 6:11

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