Saadiah ben Yosef Gaon • the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ

On cantillating deutero-canonical works, from Sefer haGalui by Saadia Gaon (ca. 10th c.)

Saadiah ben Yosef Gaon — Fri, 31 Jul 2026 00:46:00 +0000

Here is a passage from Rav Saadia Gaon’s Sefer haGalui on cantillating deutero-canonical works. The passage provides a description and justification of the practice of including trōp in works outside the Tanakh in the Geonic period! Hebrew translation of the Arabic by the scholar Alexander Harkavy (1863-1939).

Source (Judeo-Arabic)	Source (Arabic)	Translation (Hebrew), by Alexander Harkavy	Translation (English)
ומנדׄ ארתפעת אלנבוה̈ צאר תדוין מא יחדתׄ פי אלזמאן ומא יכׄטר עלי אלבאל אלי אלעלמא אן יתׄבתון דׄלך תאדיבא ותעלימא למן בעדהם	ومنذ ارتفعت النبوة صار تدوين ما يحدث في الزمان وما يخطر على البال الى العلما ان يثبتون ذلك تاديبا وتعليما لمن بعدهم	ומעת שפסקה הנבואה היתה מלאכת החבור ממה שיתחדש בזמן ומה שיעלה על הדעת אל החכמים שיעשו אותו מוסר ולקח לבאים אחריהם.	And since prophecy receded, it has come upon the scholars to record what occurs at the time and what comes upon the mind, that they should establish it as discipline and education for those after them.
כמא וגׄדנא שמעון בן ישוע בן אלעזר בן סירא אלף כתאב אדאב שבה ספר משלי פי פצולה ופואסיקה וגׄעלה מסמנא מטעמא.	كما وجدنا شمعون بن يشوع بن العزر بن سيرا ألّف كتاب آداب شبه سِفر مِشلَي في فصوله وفواسيقه وجعله مسمنا مطعما	כמו שמצינו ששמעון בן־ישוע בן־אלעזר בן־סירא חבר ספר מוסר הדומה לספר משלי [שלמה] בפרשיותיו ופסוקיו ועשהו מסומן ומוטעם.	As we found — Shimʕon ben Yeshuaʕ ben Elʕazar ben Sira composed a book of etiquette^[1] The proverbs of Elazar ben Irai are an unknown work, unfortunately. similar to the book of Proverbs in its chapters and verses,^[2] The word “verses” — fawāsīq — is one of several Hebrew words to be artificially made into an Arabic form, in this case a broken plural of pasuq. This word is not attested in Muslim Arabic, where a verse is called ‘āyah and not pasuq. and made it diacriticized^[3] ”Diacriticized” — musammana — is another artificial Arabic form, in this case a form-III verbal noun of the Hebrew siman (sign) used by Rav Saʕadya to refer to vowel markings. The normative Arabic word for “vocalized” — maškūl — is not used. and cantillated.^[4] ”Cantillated” — muṭaʕʕama — is another artificial Arabic form, in this case a form-III verbal noun of the Hebrew ṭaʕam.
וכמא אלף אלעזר בן עיראי כתאב חכמה̈ ישבה ספר קהלת פי אנתטׄאמה ופואסיקה מטעמא מסמנא.	وكما ألّف العزر بن عيراي كتاب حكمة يشبه سفر قهلت انتظامه	וכמו שחבר אלעזר בן עיראי ספר חכמה הדומה לספר קהלת בסדרו ופסוקיו מוטעם ומסומן.	And as Elʕazar ben ʕirai composed a book of wisdom like the book of Ecclesiastes in its organization and its verses, cantillated and diacriticized.
[וכמא] אתׄבתו בני חשמנאי יהודה ושמעון ויוחנן ויונתן ואלעזר בני מתתיה כתאבא פי מא מר בהם ישבה כתאב דניאל בלגה̈ אלכסדאניין.	وكما اثبتو بني حشمناي يهوده وشمعون ويوحنن ويونتن والعزر بني متتيه كتابا في ما مر بهم يشبه كتاب دنيال بلغة الكسدانين	[וכמו] שכתבו בני חשמנאי יהודה ושמעון ויוחנן ויונתן ואלעזר בני מתתיה ספר במה שעבר עליהם הדומה לספר דניאל בלשון הכשדים.	And as the Hasmoneans, Yehuda and Shimʕon and Yoḥanan and Yonatan and Elʕazar the sons of Matitya, established a book of what happened to them, like the book of Daniel, in the Chaldean language.
ופי עצרנא הדׄא אלפי אהל אלקירואן כתאבא עבראניא פימא להם מן שעדי אלנצראני מספק פואסיקא מטעם בטעמין.	وفي عصرنا هذا ألّفي اهل القيروان كتابا عبرانيا فيما لهم من شعدي النصراني مسفق فواسيقا مطعم بطعمين	ובזמננו זה חברו אנשי קירואן ספר בעברית ממה שנמצא אצלם מן שעדי הנוצרי מופסק לפסוקים מוטעם בטעמים.	And in this time of ours, the people of Kairouan composed a Hebrew book about what occurred to them from Shaadi al-Naṣrani,^[5] Read as a proper name of the author, according to Prof. Meir bar-Ilan. That being said, Alexander Harkavy suggests this should be read as “the songs of the Christians,” while Rosen suggests “Christian witnesses” and R. Yehuda Zeivald reads as “debates with Christians.” The kairouan scroll, unfortunately, is another unknown work whose contents and authorship remain a mystery. versified^[6] Yet another artificial Arabic form — musfaq — in this case a form-I verbal noun of the Hebrew pasuq. in verses, cantillated in cantillation.
וכמא אלפת באלעראק כתאבא עבראניא ען ראי מן כאן באלחצרה̈ [ריסא] פימא ורד עלי אלאמה̈ מן כׄטא בן מאיר [והו אלמסמי בכתאב אל]אעיאד מקטעא פואסיקא מטעמא בטעמין.	وكما آلّفت بالعراق كتابا عبرانيا عن رأي من كان بالحصرة [ريسا] فيما ورد على الامة من خطا بن مأير [وهو المسمى بكتاب] الاعياد مقطعا فواسيقا مطعما بطعمين	וכמו שחברתי בהיותי בעראק [בבל] ספר בעברית לפי דעת מי שהיה אז [ראש] במה שקרה להאומה מחטא בן מאיר. [והוא הנקרא] ספר המועדים. מקוטע לפסוקים ומוטעם בטעמים.	And as I composed, in Iraq, a Hebrew book per the opinion of he who was then appointed head of the court^[7] The exilarch David ben Zakkai, who was — at the time of this book’s composition — friends and allies with Rav Saʕadya in their calendric dispute with ben Meir. Later they had a severe falling out, with mutual excommunications on both sides, and it seems that Rav Saʕadya held a grudge. of what came upon the nation from the sin of Ben Meir.^[8] Aaron ben Meir, a scholar in the west who insisted on recalculating the molad and celebrating the festivals two days earlier than the normative position in the year 4682/922 CE. It is called the Book of the Festivals, divided into verses and cantillated with cantillation.
כדׄלך אלפת כתאבא פימא לקיתה מן קום מן אהלה מן אלמחן ואלגׄהד עבראניא מפסקא פואסיקא מסמנא מטעמא ליכון אסהל לקראתה ואמכן לחפטׄה.	كذلك آلّفت كتابا فيما لقيته من قوم من اهله من المحن والجهد عبرانيا مفسقا فواسيقا مسمنا مطعما ليكون اسهل لقراءته وامكن لحفظه.	כמו כן חברתי ספר במה שראיתי [איזה] מן האנשים שתחסרנה להם הבחינה וההשתדלות. בעברית. מופסק לפסוקים מסומן ומוטעם למען יהי יותר קל לקריאה ויותר מסוגל לשמרו [בזכרון].	Similarly, I wrote a book of the trials and tribulations I encountered from the people of his family, in Hebrew, versified in verses, diacriticized, and cantillated, so as to make it easier to read and possible to preserve.^[9] We do have some passages from Rav Saadya Gaon’s Sefer Moadim but, alas, not a complete work.

Notes

Notes
1	The proverbs of Elazar ben Irai are an unknown work, unfortunately.
2	The word “verses” — fawāsīq — is one of several Hebrew words to be artificially made into an Arabic form, in this case a broken plural of pasuq. This word is not attested in Muslim Arabic, where a verse is called ‘āyah and not pasuq.
3	”Diacriticized” — musammana — is another artificial Arabic form, in this case a form-III verbal noun of the Hebrew siman (sign) used by Rav Saʕadya to refer to vowel markings. The normative Arabic word for “vocalized” — maškūl — is not used.
4	”Cantillated” — muṭaʕʕama — is another artificial Arabic form, in this case a form-III verbal noun of the Hebrew ṭaʕam.
5	Read as a proper name of the author, according to Prof. Meir bar-Ilan. That being said, Alexander Harkavy suggests this should be read as “the songs of the Christians,” while Rosen suggests “Christian witnesses” and R. Yehuda Zeivald reads as “debates with Christians.” The kairouan scroll, unfortunately, is another unknown work whose contents and authorship remain a mystery.
6	Yet another artificial Arabic form — musfaq — in this case a form-I verbal noun of the Hebrew pasuq.
7	The exilarch David ben Zakkai, who was — at the time of this book’s composition — friends and allies with Rav Saʕadya in their calendric dispute with ben Meir. Later they had a severe falling out, with mutual excommunications on both sides, and it seems that Rav Saʕadya held a grudge.
8	Aaron ben Meir, a scholar in the west who insisted on recalculating the molad and celebrating the festivals two days earlier than the normative position in the year 4682/922 CE.
9	We do have some passages from Rav Saadya Gaon’s Sefer Moadim but, alas, not a complete work.

אבלה נפשי | Avlah Nafshi (My soul mourns), a seliḥah for Tsom Gedalyah attributed to Saadia ben Yosef Gaon (10th c.)

Saadiah ben Yosef Gaon — Mon, 21 Sep 2020 15:05:18 +0000

Source (Hebrew)	Translation (English)
אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ אָבְלָה נַפְשִׁי וְחָשַׁךְ תָּאֳרִי בֵּית־תִּפְאַרְתִּי כְּנָשַׁף־בּוֹ הָאֲרִי גַּם פּלֵיטָתִי אֲשֶׁר־עָזְבוּ וּשְׁאֵרִי דּוֹעֲכוּ כְּהַיּוֹם בִּשְׁלֹשָׁה בְתִשְׁרִי׃	Our elo’ah, and elo’ah of our ancestors. My soul mourns, and my visage is gloomy, because a lion assaulted my beautiful temple;^[1] Nebuchadnezzar, the destroyer of the first temple. (Jeremiah 4:7). even the small remnant which he left me was destroyed on the third day of the month of Tishri.
הָאֵשׁ וְהַמַּיִם הַזֵּידוֹנִים שְׁטָפוּנוּ בְּדָלְקָם וּבָסְסוּ מִקְדָּשׁ וּבָזְזוּ חֶלְקָם זִקְנֵי שְׁאֵרִית אֲשֶׁר־פָלְטוּ מִיּוֹם־נָקָם חֻבָּלוּ עַתָּה בְּיוֹם צוֹם־גְּדַלְיָה בֶּן־אֲחִיקָם׃	The raging flames and the floods overwhelmed us in the enemy’s pursuit of us; he trod down our sanctuary, and divided the spoil. The elders of the remnant who escaped the day of vengeance, were destroyed on the fast of Gedalyah, the son of Aḥiqam.
טוֹרָפוּ דַּלַּת עַם־הָאָרֶץ יֶתֶר־הַגָּזָם אָכַל הָאַרְבֶּה בְּמֶרֶץ כֹּרְמִים וְיוֹגְבִים פְּקוּדַת מַרְגִּיז הָאָרֶץ לוּהָטוּ וְלֹא־הָיָה־בָם גּוֹדֵר־גֶּדֶר וְעוֹמֵד בַּפֶּרֶץ׃	Then were the poorest class of the people of the land torn; that which the palmer-worm has left, the locust eat up completely.^[2] cf. Joel 1:4. The vine-dressers and husbandmen perished in the flames at the command of him who made the earth to tremble. Nor was there left among them one to make up a hedge, and stand in the gap.^[3] i.e., there was no pious man left to intercede for the people.
מָה אֲסַפֵּר וְאַנְחוֹתַי עֲצוּמוֹת נָקְטָה נַפְשִׁי וּמַקְהֵלוֹתַי עֲגוּמוֹת שְׂרִידֵנוּ אֲשֶׁר־נִשְׁאֲרוּ מִיקוֹד־אֵשׁ לְתַעֲצוּמוֹת עוֹד הֵם לֹא־נִתְקַיְּמוּ וְנִתְּשׁוּ בְּחֵמוֹת׃	Why shall I narrate it, seeing that my sufferings are so mighty; my soul is weary, my congregations are grieved; the remaining few of us who escaped the raging flames, even they were not spared, but were crushed by tyrants.
פָּנִיךָ עַד־מָתַי מִמֶּנּוּ תַּסְתִּיר צַעֲקָתֵנוּ שְׁמַע וַאֲסִירֵנוּ תַּתִּיר קָדוֹשׁ בִּיטָה כִּי אֵין־בַּעֲדֵינוּ מַעֲתִּיר רְאֵה בּדַלּוֹתֵינוּ וְשֶׁבַח־לְךָ נַכְתִּיר׃	How long will thou yet hide thy countenance? O hear our cry and loosen our fetters! O Holy One! behold, there is none to entreat thee on our behalf; look on our misery, and let us crown thee with praise.
שֻׁדַּדְנוּ מִדּוֹר לְדוֹר וּמִקֵּץ לְקֵץ שֹׁרֶשׁ־צֶפַע מְעוֹפֵף אוֹתָנוּ עוֹקֵץ תַּקִּיף לְמִשְׁפָּטֵנוּ־הָעֵר וְהָקֵץ תְּכַפֵּר עֲוֺנוֹתֵינוּ וְתֹאמַר קֵץ׃	We have been spoiled from generation to generation, and from period to period; the flying cockatrice’s root molests us: Decisive One, awaken to plead our cause, pardon our iniquities, and command our sufferings to end.

“Avlah Nafshi” is a seliḥah attributed to Rav Saadia Gaon (892-942). The translation here is one I lightly adapted from the one made by David Asher. –Aharon Varady

Source(s)

Notes

Notes
1	Nebuchadnezzar, the destroyer of the first temple. (Jeremiah 4:7).
2	cf. Joel 1:4.
3	i.e., there was no pious man left to intercede for the people.

שמע למוציא שבת על פי הרס״ג | Special Shemaˁ Blessings for Motsaei Shabbat according to Saadiah ben Yosef Gaon

Saadiah ben Yosef Gaon — Thu, 17 Jul 2025 18:19:47 +0000

It is somewhat well known that in the Italian rite, there are alternative texts for the first and third blessings of the evening Shemaˁ liturgy on Shabbat, texts which were rejected by Ashkenazi practice out of fear the community could become confused and recite them on weekdays. But these Shabbat-specific blessings, derived from the old Erets Yisrael rite and preserved in the siddur of Rav Saˁadia Gaon (RaSaG), are not alone! All the blessings of the Shabbat evening Shemaˁ service — as well as all the blessings of the Saturday night Motsaei Shabbat Shemaˁ service! — have unique poetic forms in RaSaG’s siddur.

This is part two of a two-part series posting these liturgical texts found in the siddur of — and approved of by — the gaon. This part, the Saturday night rite, is not preserved in any modern communities, but it’s fascinating and, in the editor’s opinion, worth reviving.

Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” “God” is used to translate the divine name Elohim. This translation also uses the plural pronouns They/Their/Them to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.

Source (Hebrew)	Translation (English)
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם הַמַּבְדִּיל בֵּין קֹֽדֶשׁ לְחֹל וּמַצְפִּין לְנֹֽגַהּ חַמָּה וְחוֹתֵם בְּעַד כּוֹכְבֵי הָרָקִֽיעַ כַּדָּבָר שֶׁנֶּאֱמַר הָאֹמֵ֣ר לַ֭חֶרֶס וְלֹ֣א יִזְרָ֑ח וּבְעַ֖ד כּוֹכָבִ֣ים יַחְתֹּֽם׃ (איוב ט:ז) בָּרוּךְ אַתָּה יְהֹוָה הַמַּעֲרִיב עֲרָבִים׃	Blessed are You, Cause our God, Sovereign of the universe, who distinguishes between holy and secular, and hides the glow of the sun, and seals up the stars of the firmament, as the Word says: Saying to the sun not to shine, and sealing up the stars. (Job 9:7) Blessed are You, Cause, who evens evening.
אוֹתָֽנוּ הִבְדַּֽלְתָּ לִהְיוֹת לָךְ לְעַם כִּי אַהֲבָתֵֽנוּ עֲרֵבָה לְפָנֶֽיךָ כַּדָּבָר שֶׁנֶּאֱמַר וִהְיִ֤יתֶם לִי֙ קְדֹשִׁ֔ים כִּ֥י קָד֖וֹשׁ אֲנִ֣י יְהֹוָ֑ה וָאַבְדִּ֥ל אֶתְכֶ֛ם מִן־הָֽעַמִּ֖ים לִהְי֥וֹת לִֽי׃ (ישעיה כ:כו) בָּרוּךְ אַתָּה יְהֹוָה אוֹהֵב אֶת־עַמּוֹ יִשְׂרָאֵל אָמֵן׃	You distinguished us to be Your people, for our love is pleasant before You, as the Word says: And you will be holy to Me, for I, the Cause, am holy, and I distinguished you from the nations to be Mine. (Isaiah 20:26) Blessed are You, Cause, who loves Their people Israel, amen.
שְׁמַ֖ע יִשְׂרָאֵ֑ל… (דברים ה:ד-ט)	Hear, Israel!… (Deuteronomy 6:4-9)
וְהָיָ֗ה אִם־שָׁמֹ֤עַ… (דברים יא:יג-כא)	And it will be… (Deuteronomy 11:13–21)
וַיֹּ֥אמֶר… (במדבר טו:לז-מא)	And the Cause said… (Numbers 15:37–41)
אֱמֶת אֱמוּנָה אָמְרָה אֲיֻמָּה בְּאַהֲבַת אֵיתָנִים הִבְדִּילַֽנִי דּוֹדִי מִטֻּמְאַת אֶֽרֶץ פַּתְרוֹס בְּעֵת רָדוּ בִּי צוֹעֲנִים בְּפָֽרֶךְ וַיְכַלֶּה בְּאַף לוֹחֲצֵי מֻבְדָּלִים וַיְצַמִּיתֵם בְּחִצִּים עֲשָׂרָה וַיּוֹצִא לָאוֹר מַבְדִּילִים עַל־אוֹר וּמְכַבִּים אוֹרֵֽנוּ בַּאֲבַדּוֹן הִשְׁקִֽיעַ וַיִּקְרַע יַם־סוּף לִפְנֵי מֻבְדָּלִים וַיְרוֹמְמוּ לַמַּבְדִּיל בֵּין־קֹֽדֶשׁ לְחֹל בְּעֵת שֶׁהִבְדִּילָם פָּֽצוּ לוֹ רְנָנוֹת וְנָעֲמוּ לוֹ זְמִירוֹת נַֽעַר וְזָקֵן כְּעָלוּ מִן־הַיָּם עָנוּ וְאָמְרוּ׃ מִֽי־כָמֹ֤כָה בָּֽאֵלִם֙ יְהֹוָ֔ה מִ֥י כָּמֹ֖כָה נֶאְדָּ֣ר בַּקֹּ֑דֶשׁ נוֹרָ֥א תְהִלֹּ֖ת עֹ֥שֵׂה פֶֽלֶא׃ (שמות טו:יא)	True, faithful, the amazing one^[1] Israel, in this case, as can be determined from the feminine form spoke: “In the love of the mighty ones^[2] The patriarchs my Beloved^[3] God separated me from the impurity of Upper Egypt, when the Tanisites^[4] An archaic word for Egyptians, derived from the town named Tanis or Tsoˁan. In modern Hebrew this term has been adapted through phonosemantic matching (both sound-similarity to the Germanic term Zigeuner and etymology-similarity to the English gypsy) to refer to the Roma, Sinti, and Dom itinerant peoples. This usage is marked and considered by many Roma, Sinti, and Dom to be offensive, as are the German and English terms to which it corresponds. tyrannized me in hard labor.” They put an end in rage to those oppressing the distinguished ones, and annihilated them with ten arrows,^[5] The plagues and brought to light those that distinguish light, and those destroying our light They sunk into destruction. And They split the Reed Sea before the distinguished ones, who cheered to the Distinguisher between sacred and profane. At the time when They distinguished them, they opened in cheers and pleasant hymns, young and old, as they ascended from the sea they answered and said: Who is like You among deities, Cause? Who is like You, noble in holiness, awesome in praises, wonder-working? (Exodus 15:11)
עַל־שְׂפַת הַיָּם עָמְדוּ מֻבְדָּלִים וּפָֽצוּ זְמִירוֹת לָאֵל שֶׁהִבְדִּילָם מִשִּׁבְעִים לְשׁוֹנוֹת הוֹדוּ וְהִמְלִֽיכוּ וְאָמְרוּ יְהֹוָ֥ה ׀ יִמְלֹ֖ךְ לְעֹלָ֥ם וָעֶֽד׃ (שמות טו:יח) תָּחִישׁ יְשׁוּעָה לַזֶּֽרַע מֻבְדָּל לָךְ תִּגְאֹל וְתוֹשִֽׁיעַ לְעַם נוֹשַׁע בָּךְ כַּדָּבָר שֶׁנֶּאֱמַר יִשְׂרָאֵל֙ נוֹשַׁ֣ע בַּֽיהֹוָ֔ה תְּשׁוּעַ֖ת עוֹלָמִ֑ים לֹא־תֵבֹ֥שׁוּ וְלֹא־תִכָּלְמ֖וּ עַד־ע֥וֹלְמֵי עַֽד׃ (ישעיה מה:יז) בָּרוּךְ אַתָּה יְהֹוָה גָּאַל יִשְׂרָאֵל׃	By the shore of the sea the distinguished ones stood and opened in hymns to the Deity who separated them from the seventy tongues. They thanked and acclaimed sovereignty and said: The Cause will reign to eternity and aye! (Exodus 15:18) Hurry salvation to the seed distinguished by You; redeem and save the people saved by You, as the Word says: Israel, saved by the Cause, salvation of eternities; you will not be ashamed nor disgraced until eternity and on. (Isaiah 45:17) Blessed are You, Cause, who redeemed Israel.
נִשְׁכְּבָה בְּחַסְדְּךָ נָקִֽיצָה וְנִשְׁבְּעָה בֶּאֱמוּנָתֶֽךָ וּפַֽחַד וְצָרָה וְשָׂטָן בַּלֵּילוֹת אַל־יִמְשְׁלוּ בָּֽנוּ כָּאָמוּר אִם־תִּשְׁכַּ֥ב לֹֽא־תִפְחָ֑ד וְ֝שָׁכַבְתָּ֗ וְֽעָרְבָ֥ה שְׁנָתֶֽךָ׃ (משלי ג:כד) שׇׁמְרֵֽנוּ וְהַצִּילֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ מִכׇּל־דָּבָר רַע וּמִפַּֽחַד לָֽיְלָה וּשְׁבֹר הַשָּׂטָן מִלְּפָנֵֽינוּ וּמֵאַחֲרֵֽינוּ כִּי שׁוֹמְרֵֽנוּ וּמַצִּילֵֽנוּ אָֽתָּה׃ בָּרוּךְ אַתָּה יְהֹוָה שׁוֹמֵר עַמּוֹ יִשְׂרָאֵל לָעַד׃	Let’s lie down in Your kindness, let’s awake and vow by Your faithfulness, and may no fear and stress and adversary by night rule over us, as it is said: If you lie down, you will not fear, and you will lie down and your sleep will be pleasant. (Proverbs 3:24) Guard us and rescue us, Cause our God, from any bad thing, and from night terror, and shatter the adversary from before us and behind us, for our guardian and rescuer are You. Blessed are You, Cause, who guards Their people Israel alone.
בָּר֖וּךְ יְהֹוָ֥ה לְעוֹלָ֗ם אָ֘מֵ֥ן ׀ וְאָמֵֽן׃ (תהלים פט:נג) וַיַּרְא֙ כׇּל־הָעָ֔ם וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶ֑ם וַיֹּ֣אמְר֔וּ יְהֹוָה֙ ה֣וּא הָאֱלֹהִ֔ים יְהֹוָ֖ה ה֥וּא הָאֱלֹהִֽים׃ (מלכים א׳ יח:לט) וּבָר֤וּךְ ׀ שֵׁ֥ם כְּבוֹד֗וֹ לְע֫וֹלָ֥ם וְיִמָּלֵ֣א כְ֭בוֹדוֹ אֶת־כֹּ֥ל הָאָ֗רֶץ אָ֘מֵ֥ן ׀ וְאָמֵֽן׃ (תהלים עב:יט) יִמְלֹ֤ךְ יְהֹוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְלוּ־יָֽהּ׃ (תהלים קמו:י)	Blessed be the Cause to eternity, amen and amen. (Psalms 89:53) And all the people saw and fell on their faces and said, “The Cause is God! The Cause is God!” (I Kings 18:39) And blessed be Their honored name to eternity, and may Their honor fill all the earth, amen and amen. (Psalms 72:19) The Cause will reign to eternity; your God, Ẓion, to generation upon generation, hallelujah! (Psalms 146:10)
הוֹשִׁיעֵ֙נוּ֙ אֱלֹהֵ֣י יִשְׁעֵ֔נוּ וְקַבְּצֵ֥נוּ וְהַצִּילֵ֖נוּ מִן־הַגּוֹיִ֑ם לְהֹדוֹת֙ לְשֵׁ֣ם קׇדְשֶׁ֔ךָ לְהִשְׁתַּבֵּ֖חַ בִּתְהִלָּתֶֽךָ׃ (דברי הימים א׳ טז:לה) כִּ֠י לֹֽא־יִטֹּ֤שׁ יְהֹוָה֙ אֶת־עַמּ֔וֹ בַּעֲב֖וּר שְׁמ֣וֹ הַגָּד֑וֹל כִּ֚י הוֹאִ֣יל יְהֹוָ֔ה לַעֲשׂ֥וֹת אֶתְכֶ֛ם ל֖וֹ לְעָֽם׃ (שמואל א׳ יב:כב)	Save us, God of our salvation, and gather us and rescue us from the nations, to thank Your holy name and to laud in Your praise! (I Chronicles 16:35) For the Cause will not abandon Their people for the sake of Their great name, seeing as the Cause acted to make you Their people. (I Samuel 12:22)
וְעָל֤וּ מֽוֹשִׁעִים֙ בְּהַ֣ר צִיּ֔וֹן לִשְׁפֹּ֖ט אֶת־הַ֣ר עֵשָׂ֑ו וְהָיְתָ֥ה לַֽיהֹוָ֖ה הַמְּלוּכָֽה׃ (עובדיה א:כא) וְהָיָ֧ה יְהֹוָ֛ה לְמֶ֖לֶךְ עַל־כׇּל־הָאָ֑רֶץ בַּיּ֣וֹם הַה֗וּא יִהְיֶ֧ה יְהֹוָ֛ה אֶחָ֖ד וּשְׁמ֥וֹ אֶחָֽד׃ (זכריה יד:ט)	And saviors will ascend Mt. Ẓion to judge Mt. Esau, and the Cause will have sovereignty. (Obadiah 1:21) And the Cause will be sovereign over all the earth; on that day the Cause will be one and Their name one. (Zechariah 14:9)
אֱלֹהֵֽינוּ שֶׁבַּשָּׁמַֽיִם קַיֵּם שְׁמָךְ וּמַלְכוּתָךְ עָלֵֽינוּ תָּמִיד לְעוֹלָם וָעֶד בְּיָדְךָ נֶֽפֶשׁ הַחַיִּים וְנֶֽפֶשׁ הַמֵּתִים׃ אֲשֶׁ֣ר בְּ֭יָדוֹ נֶ֣פֶשׁ כׇּל־חָ֑י וְ֝ר֗וּחַ כׇּל־בְּשַׂר־אִֽישׁ׃ (איוב יב:י) בְּיָדְךָ֮ אַפְקִ֢יד ר֫וּחִ֥י פָּדִ֖יתָ אוֹתִ֥י יְהֹוָ֗ה אֵ֣ל אֱמֶֽת׃ (תהלים לא:ו)	Our God in heaven, establish Your name and Your sovereignty over us always, to eternity and aye; in Your hand is the soul of the living and the soul of the dead. In Their hand is the soul of all life and the spirit of all mortal flesh. (Job 12:10) In Your hand I entrust my spirit; You have saved me, Cause, Deity of truth. (Psalms 31:6)
יְֽהֹוָ֗ה הַצִּ֣ילָה נַ֭פְשִׁי מִשְּׂפַת־שֶׁ֑קֶר מִלָּשׁ֥וֹן רְמִיָּֽה׃ (תהלים קכ:ב) יִשְׂרָאֵל֙ נוֹשַׁ֣ע בַּֽיהֹוָ֔ה תְּשׁוּעַ֖ת עוֹלָמִ֑ים לֹא־תֵבֹ֥שׁוּ וְלֹא־תִכָּלְמ֖וּ עַד־ע֥וֹלְמֵי עַֽד׃ (ישעיה מה:יז)	Cause, save my soul from lying speech, from deceitful language. (Psalms 120:2) Israel, saved by the Cause, salvation of eternities; you will not be ashamed nor disgraced until eternity and on. (Isaiah 45:17)
יְהִ֨י יְהֹוָ֤ה אֱלֹהֵ֙ינוּ֙ עִמָּ֔נוּ כַּאֲשֶׁ֥ר הָיָ֖ה עִם־אֲבֹתֵ֑ינוּ אַל־יַעַזְבֵ֖נוּ וְאַֽל־יִטְּשֵֽׁנוּ׃ לְהַטּ֥וֹת לְבָבֵ֖נוּ אֵלָ֑יו לָלֶ֣כֶת בְּכׇל־דְּרָכָ֗יו וְלִשְׁמֹ֨ר מִצְוֺתָ֤יו וְחֻקָּיו֙ וּמִשְׁפָּטָ֔יו אֲשֶׁ֥ר צִוָּ֖ה אֶת־אֲבֹתֵֽינוּ׃ (מלכים א׳ ח:נז-נח)	May the Cause our God be with us, as They were with our ancestors; may They not leave us nor abandon us; to incline our hearts to Them, to walk in all Their ways and to keep Their commandments and laws and rulings that They commanded our ancestors! (I Kings 8:57-58)
כֹּ֣ל הַ֭נְּשָׁמָה תְּהַלֵּ֥ל יָ֗הּ הַֽלְﬞלוּ־יָֽהּ׃ (תהלים קנ:ו) בָּרוּךְ יְהֹוָה בַּבֹּֽקֶר בָּרוּךְ יְהֹוָה בָּעֶֽרֶב׃ בָּרוּךְ יְהֹוָה בַּיּוֹם בָּרוּךְ יְהֹוָה בַּלַּֽיְלָה׃ בָּרוּךְ יְהֹוָה בְּשׇׁכְבֵֽנוּ וּבְקוּמֵֽנוּ׃ תָּמִיד יְהֹוָה אֱלֹהֵֽינוּ נְהַלְּלָךְ סֶֽלָה לְדוֹר וָדוֹר נָשִֽׂיחַ בֶּאֱמוּנָתָךְ׃ לְךָ נְפָאֵר אֵל מֶֽלֶךְ מוֹשֵׁל בַּכֹּל כִּי אַתָּה הִבְדַּֽלְתָּ בֵּין־קֹֽדֶשׁ לְחֹל׃ בָּרוּךְ אַתָּה יְהֹוָה מֶֽלֶךְ אֵל חַי לָעַד וְקַיָּם לָנֶֽצַח מְשֻׁבָּח שְׁמוֹ תָּמִיד לְעוֹלָם וָעֶד אָמֵן׃	Let all with breath praise Yah; hallelujah! (Psalms 150:6) Blessed be the Cause by morning, blessed be the Cause by evening. Blessed be the Cause by day, blessed be the Cause by night. Blessed be the Cause when we lie down and when we rise up. Always, Cause our God, we will praise You, selah; to each and every generation we will tell Your faithfulness.^[6] Up until here this final blessing is the same as RaSa”G suggests for a regular weekday. In fact, in the original text it is written with just the first verse followed by the Judeo-Arabic for “to the end.” But the final line is unique to Saturday nights. To You we will glorify, sovereign Deity who rules over all, for You distinguished between holy and secular. Blessed are You, Cause, sovereign Deity, living on and established forever, lauded is Their name always, to eternity and on, amen.

This digital transcription was derived from the text published in Siddur R. Saadja Gaon, edited by I. Davidson, S. Assaf, and B.I. Joel (1963), pp. 123-124.

Source(s)

Motsei Shabbat – Siddur R. Saadja Gaon (1963), p. 123

Motsei Shabbat – Siddur R. Saadja Gaon (1963), p. 124

Notes

Notes
1	Israel, in this case, as can be determined from the feminine form
2	The patriarchs
3	God
4	An archaic word for Egyptians, derived from the town named Tanis or Tsoˁan. In modern Hebrew this term has been adapted through phonosemantic matching (both sound-similarity to the Germanic term Zigeuner and etymology-similarity to the English gypsy) to refer to the Roma, Sinti, and Dom itinerant peoples. This usage is marked and considered by many Roma, Sinti, and Dom to be offensive, as are the German and English terms to which it corresponds.
5	The plagues
6	Up until here this final blessing is the same as RaSa”G suggests for a regular weekday. In fact, in the original text it is written with just the first verse followed by the Judeo-Arabic for “to the end.” But the final line is unique to Saturday nights.

שמע לערבית ליל שבת על פי הרס״ג | Special Shemaˁ Blessings for Maariv Leil Shabbat according to Saadiah ben Yosef Gaon

Saadiah ben Yosef Gaon — Sun, 27 Jul 2025 21:51:28 +0000

It is somewhat well known that in the Italian rite, there are alternative texts for the first and third blessings of the evening Shemaˁ liturgy on Shabbat, texts which were rejected by Ashkenazi practice out of fear the community could become confused and recite them on weekdays. But these Shabbat-specific blessings, derived from the old Eretz Yisrael rite and preserved in the siddur of Rav Saˁadia Gaon, are not alone! All the blessings of the Shabbat evening Shemaˁ service — as well as all the blessings of the Saturday night Motzaei Shabbat Shemaˁ service! — have unique poetic forms in RaSaG’s siddur.

This is part one of a two-part series posting these liturgical texts found in the siddur of — and approved of by — the gaon. For this part, the blessings for Friday night, locations where Italian rite’s modern versions of the first and third blessings differ from the version of RaSaG are marked.

Source (Hebrew)	Translation (English)
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר כִּלָּה מַעֲשָׂיו בַּיּוֹם הַשְּׁבִיעִי וַיִּקְרָאֵֽהוּ עֹֽנֶג שַׁבָּת קׇדְשׁוֹ^[1] In the Italian rite, the words עֹֽנֶג שַׁבָּת קׇדְשׁוֹ are replaced with שַׁבָּת קֹֽדֶשׁ. מֵעֶֽרֶב עַד־עֶֽרֶב הִתְקִין^[2] In the Italian rite, the word הִתְקִין is replaced with וּנְתָנוֹ. מְנוּחָה לְעַמּוֹ יִשְׂרָאֵל כִּרְצוֹנוֹ^[3] In the Italian rite, the word כִּרְצוֹנוֹ is replaced by בִּקְדוּשָׁתוֹ, after which the blessing is concluded with בּוֹרֵא יוֹמָם וָלַיְלָה up to אֵל חַי וְקַיָּם as per a regular maˁariv service. גּוֹלֵל אוֹר מִפְּנֵי חֹֽשֶׁךְ וְחֹֽשֶׁךְ מִפְּנֵי אוֹר׃ בָּרוּךְ אַתָּה יְהֹוָה הַמַּעֲרִיב עֲרָבִים׃	Blessed are You, Cause our God, Sovereign of the universe, who finished Their work on the seventh day and called it pleasure of Their holy Shabbat.^[4] In the Italian rite, the words “pleasure of Their holy Shabbat” are replaced with “Shabbat of holiness.” From evening to evening They prepared^[5] In the Italian rite, the word “They prepared” is replaced with “and They gave,” thus mandating that “from evening to evening” is attached to the prior sentence. rest for Their people Israel as They will;^[6] In the Italian rite, the word “as They will” is replaced by “in Their holiness,” after which the blessing is concluded as per a regular maˁariv service. They roll light from darkness and darkness from light. Blessed are You, Cause, who evens evening.
לְמַֽעַן אַהֲבַת עֲמֻסִים נָטַֽעְתָּ עֵץ חַיִּים שַׁבָּת קִדַּֽשְׁתָּ מִיָּמִים וְאוֹתָהּ הִנְחַֽלְתָּ לַתְּמִימִים וְאַהֲבָתְךָ לֹא־תָסוּר מִמֶּֽנּוּ כִּי הִיא עֲטֶֽרֶת רֹאשֵֽׁנוּ נֶֽצַח נְצָחִים בָּרוּךְ אַתָּה יְהֹוָה אוֹהֵב אֶת־עַמּוֹ יִשְׂרָאֵל אָמֵן׃	For the sake of the love of the borne ones, You planted a tree of life; Shabbat You sanctified over all days and bequeathed it to the pure. And Your love will not depart from us, for it is the crown of our heads forever and ever. Blessed are You, Cause, who loves Their people Israel, amen.
שְׁמַ֖ע יִשְׂרָאֵ֑ל… (דברים ה:ד-ט)	Hear, Israel!… (Deuteronomy 6:4-9)
וְהָיָ֗ה אִם־שָׁמֹ֤עַ… (דברים יא:יג-כא)	And it will be… (Deuteronomy 11:13–21)
וַיֹּ֥אמֶר… (במדבר טו:לז-מא)	And the Cause said… (Numbers 15:37–41)
אֱמֶת אֱמוּנָתְךָ^[7] In the Italian rite, the word אֱמוּנָתְךָ is replaced with וֶאֱמוּנָה בַּשְּׁבִיעִי קִיַּֽמְתָּ גָּזַֽרְתָּ דִּבַּֽרְתָּ הִקְשַֽׁבְנוּ וְשָׁמַֽעְנוּ זָכוֹר חִמַּֽדְתָּ טְהוֹרִים יִירָשׁוּהָ כְּתוּבָה הִיא לְרֹאשׁ אַרְבָּעָה מִשְּׁעַת נְתִינָתָהּ^[8] In the Italian rite, the words מִשְּׁעַת נְתִינָתָהּ are replaced with מֵעֵת נִתְּנָה. שָׂמַח־בָּהּ לֵב יְשֻׁרוּן עֵדָה פָּדִֽיתָ צְדָקָה קָנִֽיתָ רוֹמַֽמְתָּ שַׁבָּת תָּמִיד בֵּינְךָ לְבֵינֵֽינוּ^[9] In the Italian rite, the words אוֹת הִיא לְעוֹלָם are inserted here. כִּי בְּשֵֽׁשֶׁת יָמִים עוֹלָמְךָ תִּכַּֽנְתָּ^[10] In the Italian rite, the word תִּכַּֽנְתָּ is replaced with תִּקַּֽנְתָּ וּבַשְּׁבִיעִי נַֽחְתָּ לְמַֽעַן שֶׁתַּנִּֽיחַ לְעַמְּךָ יִשְׂרָאֵל אָבוֹת וּבָנִים כְּעָֽלוּ מִן־הַיָּם בְּגִילָה בְּרִנָּה^[11] In the Italian rite, אָבוֹת וּבָנִים כְּעָֽלוּ מִן־הַיָּם בְּגִילָה בְּרִנָּה is replaced withוְלִכְבוֹד שִׁמְךָ שִׁבְּחוּ וְזִמֵּרוּ בָּרוּךְ הוּא מֹשֶׁה וּבְנֵי יִשְׂרָאֵל לְךָ עָנוּ שִׁירָה בְּשִׂמְחָה רַבָּה. וְאָמְרוּ כֻלָּם׃ מִֽי־כָמֹ֤כָה בָּֽאֵלִם֙ יְהֹוָ֔ה מִ֥י כָּמֹ֖כָה נֶאְדָּ֣ר בַּקֹּ֑דֶשׁ נוֹרָ֥א תְהִלֹּ֖ת עֹ֥שֵׂה פֶֽלֶא׃ (שמות טו:יא)	True, Your faith^[12] In the Italian rite, the word “Your faith” is replaced with “and faithful” on the seventh day You established, You decreed, You spoke, we listenened and we heard: “Remember.” You desired the pure to inherit it, written at the top of the fourth.^[13] i.e. the fourth commandment. From the hour of its giving,^[14] In the Italian rite, the words “from the hour of its giving” are replaced with “from the time it was given” Jeshurun’s heart rejoiced in it. You freed the congregation, You acquired righteousness, You exalted Shabbat always, between You and us,^[15] In the Italian rite, the words “it is an eternal sign “are inserted here. for in six days You designed^[16] In the Italian rite, the word “designed” is replaced with “affixed.” Your world, and on the seventh You rested, so that it would be rest for Your people Israel. Parents and children, as they ascended from the sea, in cheer and rejoicing,^[17] In the Italian rite, “Parents and children, as they ascended from the sea, in cheer and rejoicing” is replaced with “And to honor Your name they rejoiced and sung, blessed be! Moses and the children of Israel to You responded in song, in great joy.” and they all said: Who is like You among deities, Cause? Who is like You, noble in holiness, awesome in praises, wonder-working? (Exodus 15:11)
שׁוֹמְרֵי שְׁבִיעִי רָאוּ גְּבוּרָתְךָ^[18] In the Italian rite, גְּבוּרָתְךָ is replaced with גְּבוּרוֹתֶיךָ עַל־הַיָּם יַֽחַד כֻּלָּם הוֹדוּ וְהִמְלִֽיכוּ וְאָמְרוּ יְהֹוָ֥ה ׀ יִמְלֹ֖ךְ לְעֹלָ֥ם וָעֶֽד׃ (שמות טו:יח) בִּגְלַל אָבוֹת הוֹשַׁעְתָּ בָּנִים וְתָבִיא גְּאֻלָּה לִבְנֵי בְּנֵיהֶם׃^[19] This entire last line, in the Italian rite, is replaced with תָּחִישׁ יְשׁוּעָה לְשׁוֹמְרֵי עֲנֻגָּה תִּפְדֶּה לְצֹאנְךָ וְאַל־יִהְיוּ עוֹד לְבִזָּה כַּכָּתוּב וְהוֹשַׁעְתִּ֣י לְצֹאנִ֔י וְלֹא־תִהְיֶ֥ינָה ע֖וֹד לָבַ֑ז בָּרוּךְ אַתָּה יְהֹוָה גָּאַל יִשְׂרָאֵל׃	The guardians of the seventh saw Your might^[20] In the Italian rite, this word is plural, “mighty acts” at the sea; together they all thanked and acclaimed sovereignty and said: The Cause will reign to eternity and aye! (Exodus 15:18) For the sake of the parents You saved the children, and will bring redemption to their children’s children.^[21] This entire last line, in the Italian rite, is replaced with “Speed redemption to the keepers of pleasantness, save Your flock and let it not be ashamed, as it is written: ‘And I will save My flock and it will no more be ashamed'” (Ezekiel 34:22). Blessed are You, Cause, who redeemed Israel.
הַשְׁכִּיבֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ לְשָׁלוֹם וְהַעֲמִידֵֽנוּ לְחַיִּים וּלְשָׁלוֹם וּפְרֹס עָלֵֽינוּ סֻכַּת שָׁלוֹם כַּדָּבָר שֶׁנֶּאֱמַר וְיָשַׁ֥ב עַמִּ֖י בִּנְוֵ֣ה שָׁל֑וֹם וּֽבְמִשְׁכְּנוֹת֙ מִבְטַחִ֔ים וּבִמְנוּחֹ֖ת שַׁאֲנַנּֽוֹת׃ (ישעיה לב:יח) בָּרוּךְ אַתָּה יְהֹוָה הַפּוֹרֵשׂ סֻכַּת שָׁלוֹם עַל־עַמּוֹ יִשְׂרָאֵל׃	Let us lie down, Cause our God, in peace, and rise up to life and to peace, and spread over us the lean-to of peace, as the Word says: And My people will dwell in a peaceful abode, in safe dwellings, in undisturbed resting-places. (Isaiah 32:18) Blessed are You, Cause, who spreads the lean-to of peace over Their people Israel.
וְשָׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ם בְּרִ֥ית עוֹלָֽם׃ בֵּינִ֗י וּבֵין֙ בְּנֵ֣י יִשְׂרָאֵ֔ל א֥וֹת הִ֖וא לְעֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשָׂ֤ה יְהֹוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ׃ (שמות לא:טז-יז)	And the children of Israel will keep the Shabbat, to do the Shabbat for their generations, an eternal covenant. Between Me and the children of Israel it is an eternal sign, for in six days the Cause made the heavens and the earth, and on the seventh day rested and took a breather. (Exodus 31:16–17)
יִרְאוּ עֵינֵֽינוּ וְיִשְׂמַח לִבֵּֽנוּ וְתָגֵל נַפְשֵֽׁנוּ בִּישׁוּעָתְךָ מַלְכֵּֽנוּ בֶּאֱמוֹר לְצִיּוֹן מָלַךְ אֱלֺהָֽיִךְ כִּי הַמַּלְכוּת שֶׁלְּךָ הִיא וּלְעוֹלְמֵי עַד תִּמְלוֹךְ בְּכָבוֹד׃ בָּרוּךְ אַתָּה יְהֹוָה הַמּוֹלֵךְ בִּכְבוֹדוֹ תָּמִיד לְעוֹלָם וָעֶד אָמֵן׃	Let our eyes see and our hearts rejoice and our souls cheer in Your salvation, our Sovereign, as it is said to Ẓion, “Your God has reigned!” For sovereignty is Yours, and to eternity and on You will reign in honor. Blessed are You, Cause, who reigns in Their honor always to eternity and aye, amen.

This digital transcription was derived from the text published in Siddur R. Saadja Gaon, edited by I. Davidson, S. Assaf, and B.I. Joel (1963), pp. 110-111.

Source(s)

Maariv l’Shabbat – Siddur R. Saadja Gaon (1963), p. 110

Maariv l’Shabbat – Siddur R. Saadja Gaon (1963), p. 111

Notes

Notes
1	In the Italian rite, the words עֹֽנֶג שַׁבָּת קׇדְשׁוֹ are replaced with שַׁבָּת קֹֽדֶשׁ.
2	In the Italian rite, the word הִתְקִין is replaced with וּנְתָנוֹ.
3	In the Italian rite, the word כִּרְצוֹנוֹ is replaced by בִּקְדוּשָׁתוֹ, after which the blessing is concluded with בּוֹרֵא יוֹמָם וָלַיְלָה up to אֵל חַי וְקַיָּם as per a regular maˁariv service.
4	In the Italian rite, the words “pleasure of Their holy Shabbat” are replaced with “Shabbat of holiness.”
5	In the Italian rite, the word “They prepared” is replaced with “and They gave,” thus mandating that “from evening to evening” is attached to the prior sentence.
6	In the Italian rite, the word “as They will” is replaced by “in Their holiness,” after which the blessing is concluded as per a regular maˁariv service.
7	In the Italian rite, the word אֱמוּנָתְךָ is replaced with וֶאֱמוּנָה
8	In the Italian rite, the words מִשְּׁעַת נְתִינָתָהּ are replaced with מֵעֵת נִתְּנָה.
9	In the Italian rite, the words אוֹת הִיא לְעוֹלָם are inserted here.
10	In the Italian rite, the word תִּכַּֽנְתָּ is replaced with תִּקַּֽנְתָּ
11	In the Italian rite, אָבוֹת וּבָנִים כְּעָֽלוּ מִן־הַיָּם בְּגִילָה בְּרִנָּה is replaced withוְלִכְבוֹד שִׁמְךָ שִׁבְּחוּ וְזִמֵּרוּ בָּרוּךְ הוּא מֹשֶׁה וּבְנֵי יִשְׂרָאֵל לְךָ עָנוּ שִׁירָה בְּשִׂמְחָה רַבָּה.
12	In the Italian rite, the word “Your faith” is replaced with “and faithful”
13	i.e. the fourth commandment.
14	In the Italian rite, the words “from the hour of its giving” are replaced with “from the time it was given”
15	In the Italian rite, the words “it is an eternal sign “are inserted here.
16	In the Italian rite, the word “designed” is replaced with “affixed.”
17	In the Italian rite, “Parents and children, as they ascended from the sea, in cheer and rejoicing” is replaced with “And to honor Your name they rejoiced and sung, blessed be! Moses and the children of Israel to You responded in song, in great joy.”
18	In the Italian rite, גְּבוּרָתְךָ is replaced with גְּבוּרוֹתֶיךָ
19	This entire last line, in the Italian rite, is replaced with תָּחִישׁ יְשׁוּעָה לְשׁוֹמְרֵי עֲנֻגָּה תִּפְדֶּה לְצֹאנְךָ וְאַל־יִהְיוּ עוֹד לְבִזָּה כַּכָּתוּב וְהוֹשַׁעְתִּ֣י לְצֹאנִ֔י וְלֹא־תִהְיֶ֥ינָה ע֖וֹד לָבַ֑ז
20	In the Italian rite, this word is plural, “mighty acts”
21	This entire last line, in the Italian rite, is replaced with “Speed redemption to the keepers of pleasantness, save Your flock and let it not be ashamed, as it is written: ‘And I will save My flock and it will no more be ashamed'” (Ezekiel 34:22).

תהלים פ״ה | Psalms 85 for Yom Simḥat Kohen — with translations into Marathi, Arabic, and English

Saadiah ben Yosef Gaon — Wed, 05 Oct 2022 23:49:43 +0000

In the communities of Morocco and Mumbai, the day after Yom Kippur was a holiday for priests known as Yom Simḥat Kohen. The origins of this practice can be found in Mishnah Yoma 7:4, where the high priest makes a festival for his loved ones after successfully completing the Yom Kippur rituals.

In Mumbai, the practice (as recorded in Joseph Ezekiel Rajpurkar’s bilingual Hebrew/Marathi siddur) was to recite Psalms №85 on Yom Simḥat Kohen. The editor has included the text of Psalms №85, Rajpurkar’s Marathi translation, a new English translation, and a vocalized version of the Arabic tafsir of Rav Saadiah Gaon.

Source (Hebrew)	Translation (Marathi)	Translation (Judeo-Arabic)	Translation (English)
ביום שמחת כהן אומרים זה:	सिमहाथ कोहेनच्या-शिले सणाच्या दिवशी हे गीत बोलतात.	פי יום פרח אלכאהין יקול הדׄא	On the Day of Simḥat Kohen we say this:
לַמְנַצֵּ֬חַ ׀ לִבְנֵי־קֹ֬רַח מִזְמֽוֹר׃	कोराहाच्या पुत्रासाठी मुख्य वाजंत्र्याला गीत.	מַגְׄדּ יֻסַבִּ֘ח בִּהִ אַלְמֻואָטִׄבִּין מִן בַּנִי קֹרַח׃	For the leader, of the Koraḥites, a hymn.
רָצִ֣יתָ יְהֹוָ֣ה אַרְצֶ֑ךָ שַׁ֝֗בְתָּ שבות שְׁבִ֣ית יַעֲקֹֽב׃ נָ֭שָׂאתָ עֲוֺ֣ן עַמֶּ֑ךָ כִּסִּ֖יתָ כׇל־חַטָּאתָ֣ם סֶֽלָה׃	हे परमेश्वरा, तूं आपल्या देशावर प्रसन्न होतास; त्वां याआकोबाच्या पाडावांस माघार आणिले होते. आपल्या लोकांच्या अन्यायाची क्षमा केली, त्यांचे अवघे पाप झांकिलें. सेलाह.	טָאל מָא רַצִׄיתַּ יָא רַבּ֘ עַן בַּלְאַדַּךְּ וַרַדַּדְּתַּ סַבִּי אַל יַעְקוּבְּ׃ וַאִחְתַּמַלְתַּ דַׄנְבְּ קוֹמַךְּ וַגַֿטֵּיתַּ כַׄטָאיָאהֻם סַרְמַדַּא׃	You desired, CAUSE, Your land, You returned the capture of Jacob. You forgave the sins of Your people covering all their sins. Selah.
אָסַ֥פְתָּ כׇל־עֶבְרָתֶ֑ךָ הֱ֝שִׁיב֗וֹתָ מֵחֲר֥וֹן אַפֶּֽךָ׃ שׁ֭וּבֵנוּ אֱלֹהֵ֣י יִשְׁעֵ֑נוּ וְהָפֵ֖ר כַּעַסְךָ֣ עִמָּֽנוּ׃	तूं आपला सर्व कोप आटोपिलास आणि आपल्या कठिण रागापासून फिरलास. आमच्या तारणाच्या देवा, आम्हांस माघार फिरीव, आणि आम्हांवरले आपले वितुष्टपण मोड.	וַצַׄמַמְתַּ עַנְהֻם כַּתִׄירָא מִן עִבְּרַתַּךְּ וַרַדַּתַּ עַנְהֻם שִׁדַּ֘ה̈ גַצַׄבַּךְּ׃ פַכַּדָׄאךְּ אִסְתַּתִּבְּנָא יָא רַבּ֘ גֿוֹתְׄנָא וַאַפְסֻךְׄ גַצַׄבַּךְּ עַנָּא׃	You exhausted all Your fury, turned away from Your burning rage. Turn back to us, God of our salvation, and turn away Your anger with us.
הַלְעוֹלָ֥ם תֶּאֱנַף־בָּ֑נוּ תִּמְשֹׁ֥ךְ אַ֝פְּךָ֗ לְדֹ֣ר וָדֹֽר׃ הֲֽלֹא־אַ֭תָּה תָּשׁ֣וּב תְּחַיֵּ֑נוּ וְ֝עַמְּךָ֗ יִשְׂמְחוּ־בָֽךְ׃ הַרְאֵ֣נוּ יְהֹוָ֣ה חַסְדֶּ֑ךָ וְ֝יֶשְׁעֲךָ֗ תִּתֶּן־לָֽנוּ׃	सर्वकाळपर्यंत आम्हांवर कोपून आपला राग पिढोपिढीलांबविशील की काय? तूं आम्हांस फिरून सजीव करणार नाहींत की काय? आणि तुझा लोक तुझ्याने संतुष्ट होणार नाही की काय? हे परमें श्वरा, तूं आपली दया आम्हांस दाखीब.	הַל אִלָ׳ ﭏַדַּ֘הְר תַּגִׄדַּ עַלֵינָא אוֹ תַּמֻּדְּ גַצַׄבַּךְּ אִלָ׳ גִׄיל וַאַגְׄיָאל׃ אִלָּא אַנַּךְּ וַעַדְּתַּ אַן תַּעוּדְּ פִֿתֻּחֵיִּינָא וַקוֹמַךְּ יַפְֿרַחוּן בִּךִּ׃ ﭏַלָהֻם פַאוּדִּינָא מִן פַֿצְׄלַךְּ וַאַעְטִינָא מִן גִֿיָאתַׄךְּ׃	Will You forever be enraged at us? Will your rage extend generationally? Won’t You again revive us, so Your people will rejoice in You? Show us, CAUSE, Your mercy, and give us Your salvation.
אֶשְׁמְעָ֗ה מַה־יְדַבֵּר֮ הָאֵ֢ל ׀ יְ֫הֹוָ֥ה כִּ֤י ׀ יְדַבֵּ֬ר שָׁל֗וֹם אֶל־עַמּ֥וֹ וְאֶל־חֲסִידָ֑יו וְאַל־יָשׁ֥וּבוּ לְכִסְלָֽה׃ אַ֤ךְ קָר֣וֹב לִירֵאָ֣יו יִשְׁע֑וֹ לִשְׁכֹּ֖ן כָּב֣וֹד בְּאַרְצֵֽנוּ׃	परमेश्वर देव काय बोलेल तें मी ऐकेन; तो तर आपल्या लोकांसी म्हणजे आपल्या भक्तांसी समाधानाने बोलेल. परंतु त्यानी मूर्खपणा कडे परतूं नये. आमच्या देशांत गौरव रहावे, म्हणून त्याकडलें तारण निश्चयें त्याच्या भिणाऱ्यांस जवळ आहे.	מָא נַסְמַע בִּהִ מָא תֻּכָׄאטִבְּנָא יָא רַבּ֘ יָא טָאִיק פַאַנַּךְּ תַּקוּל סַלָאמָא לַקוֹמַךְּ וַאַבְּדָארַךְּ וַלָא יַעוּדּוּן אִלָ׳ גַׄהְלהֻם׃ וַיַקִינָא אַן גֿוֹתַׄךְּ קַרִיבָּא מִן אִתַּקַיָּאךְּ וַכַּדָׄאךְּ מָא יַסְכֻּן כַּרַמַךְּ פִֿי בַּלַדְּנָא׃	Let me listen to what the God CAUSE says; for THEY will speak good to THEIR people and THEIR faithful but they must turn from foolishness. Yet let THEIR salvation be near those who fear THEM, that glory may dwell in our land.
חֶסֶד־וֶאֱמֶ֥ת נִפְגָּ֑שׁוּ צֶ֖דֶק וְשָׁל֣וֹם נָשָֽׁקוּ׃ אֱ֭מֶת מֵאֶ֣רֶץ תִּצְמָ֑ח וְ֝צֶ֗דֶק מִשָּׁמַ֥יִם נִשְׁקָֽף׃	दया व सत्यता एकत्र मिळाली आहे; नीति व शांति यांनी चुंबन करून घेतले आहे. सत्य भूमीतून उगवेल, नीति आकाशांतून डोकावती असें दिसेल.	אִדָׄא אַהְל אַלְפַֿצְׄל וַאלְמַעְרוּף ﭏַתַּ֘קוּא וַדׄוּ ﭏַנִּצְפָֿה̈ וַﭏסַּלָאמָה̈ תַּקָאבַּלוּא׃ וַכָּאן אַלְחַקְּ מִן אַלְאַרְץׄ יַנְבֻּתְּ וַאלְאִחְסָאן מִן ﭏַסַּמָּא יַטְלַע׃	Mercy and Truth are found together, Morality and Peace kiss. Truth sprouts from the earth and Morality from the heavens.
גַּם־יְ֭הֹוָה יִתֵּ֣ן הַטּ֑וֹב וְ֝אַרְצֵ֗נוּ תִּתֵּ֥ן יְבוּלָֽהּ׃ צֶ֭דֶק לְפָנָ֣יו יְהַלֵּ֑ךְ וְיָשֵׂ֖ם לְדֶ֣רֶךְ פְּעָמָֽיו׃	आणखी परमेश्वर उत्तम देईल; आणि आमचा देश आपले उत्पन्न देईल. त्याच्या पुढें नीति चालेल आणि त्याची पावले मार्गास लावील.	פַֿאן ﭏַלָה אֵיְצָׄא יֻעְטִינָא אַלְכֵׄיר וַבַּלַדְּנָא יַכְׄרֻגׄ אַדָּאה̈׃ וַטָאלַבּוּ אַלְעַדְּל בֵּין יַדֵּיהֻ יַסִירוּן וַיַצַׄעוּן פִֿי טֻרְקָה̈ אַקְדָּאמְהֻם׃	More good will the CAUSE give; and our land will give its produce. Morality will follow behind THEM, and will set a path for THEIR feet.