The Seder ha-Tamid, a Provençal (Nusaḥ Comtat Venaissin) siddur published in Avignon in 1766, has liturgical additions for an amazing five different local festivals — one for Avignon, and two each for Carpentras and Cavaillon. Here’s a series of piyyutim for the fifteenth of Kislev in Carpentras. On 15 Kislev 5273 (24 November 1512 Julian), a troop of armed men entered the Jewish quarter in Carpentras. While we don’t know much else beyond that, we do know that this was a terrifying enough occurrence to the Jews of Carpentras that when the armed men left, a holiday was declared with multiple piyyutim and a full recitation of Hallel.
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בלילה קודם ברכו אומרים פיוט זה
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At night, before Barkhu, say the following piyyuṭ.
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ואם חל במוצ״ש אומרים תחלה׃
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And if it falls on Saturday night, add first:
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יוֹד֖וּךָ עַמִּ֥ים ׀ אֱלֹהִ֑ים
י֝וֹד֗וּךָ עַמִּ֥ים כֻּלָּֽם׃ אֶ֭רֶץ נָתְנָ֣ה יְבוּלָ֑הּ יְ֝בָרְכֵ֗נוּ אֱלֹהִ֥ים אֱלֹהֵֽינוּ׃ יְבָרְכֵ֥נוּ אֱלֹהִ֑ים וְיִֽירְא֥וּ א֝וֹת֗וֹ כׇּל־אַפְסֵי־אָֽרֶץ׃ |
Peoples thank you, God;
all peoples thank you. Land gives its crop; God our God will bless us. God will bless us, and all the earth’s ends will see Them. (Psalms 67:6–8) |
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שְׁאָלֽוּנִי בְּעֵת נְדוֹד רַעְיוֹנַי
אֵי יְמִין אֵל (×3) וְאֵי זְרֽוֹעַ יְהֹוָה? |
They asked me when my thoughts were wandering,
Where is the Deity’s right hand? (×3) And where is the arm of the Cause? |
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אֵי הֲדָרוֹ וְאֵי יְקָרוֹ וְאֵי עֹז יַד גְּאוֹנוֹ
הֲקָצְרָה (×3) יָד יְהֹוָה? |
Where is Their splendor, Their glory, Their proud hand’s strength?
Could it be withdrawn… (×3) the hand of the Cause? |
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מִגְּאוֹל עַם אֲשֶׁר בְּמַחְשָׁךְ הוּא מְקַוֶּה
אוֹר יְשׁוּעָה (×3) וְנוֹדַע יָד יְהֹוָה׃ |
From redeeming the people in darkness, awaiting
salvation’s light… (×3) and known will be the hand of the Cause. |
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יוֹם לְיוֹם כׇּל־יְמֵי הֱיוֹתְכֶם בְּעוֹדְכֶם
קַדְּשׁוּ אֵל (×3) וּבָרְכוּ אֶת־יְהֹוָה׃ |
Every day, as long as you remain,
sanctify the Deity, (×3) and bless the Cause! |
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ואומרים ערבית כמו בחול עד כי מעולם קוינו לך ואמרים,/span>
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And say the evening prayer as on a regular weekday, up until “Forever we have hoped in You”[1] In the Modim prayer, the final passage before an Al haNissim addition is inserted. and say:
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עַל הַנִּסִּים הֶרְאֵתָ אֵלֵינוּ
קְהַל הָעִבְרִים אַתָּ֣ה הָ֭אֵל עֹ֣שֵׂה פֶ֑לֶא הָֽיְתָה־לָֽנוּ לְמוֹשָׁעוֹת׃ |
For the miracles which You showed us,
the congregation of the Hebrews… You are the wonder-working Deity; (Psalms 77:15) You have had salvations for us! |
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בְּיוֹם חֲמִשָּׁה עָשָׂר לְחֹֽדֶשׁ כִּסְלֵו׃
בְּקוֹם נֶגְדֵּֽנוּ אַנְשֵׁי הַגְּדוּד נׇכְרִים בָּֽאוּ שְׁעָרֵֽינוּ דָּיֵק וְסוֹלְלָה פָּרְשׂוּ לְהַכְחִידֵֽנוּ׃ וּלְהַכְרִית זֵֽכֶר שְׁאֵרִיתֵֽנוּ בְּנֵי בְלִיַּֽעַל בִּעַתּֽוּנוּ הֲמָמֽוּנוּ׃ |
On the fifteenth day of the month of Kislev,
As gentile squadsmen rose against us, entered our gates; bulwarks and mounds they spread to annihilate us, And to cut off the memory of our remnant, these worthess ones terrified and discomfited us. |
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וַתְּהִי צַעֲקַת הַיְּלָדִים רַכִּים גְּדוֹלָה וּמָרָה
כִּי נַפְשָׁם לַמָּֽוֶת הֶעֱרָה׃ וְהַנָּשִׁים מְתוֹפְפוֹת עַל־לִבְּהֶן וַתִּשֶּֽׂאנָה קִינָה בֵּינֵיהֶן׃ |
And the cry of the tender children was great and bitter,
for their souls were made aware of death, nd the women’s pulse was quickening, as they raised a lament among themselves.[2] The original Hebrew printing says בְּנֵיהֶם “their children” in place of “among themselves.” This is a worse rhyme, and makes no sense in context, so it was emended. |
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לוּלֵי הָאָדוֹן יְהֹוָה צְבָאוֹת
כִּ֥י נֵע֖וֹר מִמְּע֥וֹן קׇדְשֽׁוֹ גָּמַל עָלֵֽינוּ לְהָקִים אֶת־סֻכָּתֵֽנוּ הִצִּיל וַיְגָרְשֵׁם מֵעַל גְּבוּלֵֽנוּ׃ הוֹתִ֥יר לָ֛נוּ שָׂרִ֖יד כִּמְעָ֑ט רֶָׄגַׄעׄ חָלְפוּ וְאֵינָם וַיֹּאבְדוּ הֵם וְכׇל־הֲמוֹנָם׃ |
If not for the Master, Cause of Multitudes,
arisen from Their holy habitation,[3] Zechariah 2:17 gracing us, to raise our lean-to, saving, and removing them from our borders, But a small remnant left for us! (Isaiah 1:9) In just a ṡėċȯṅḋ, ȧṅ[4] The word רֶָׄגַׄעׄ is marked with upper dots, because the events in question occurred in the year 5273 (24 November 1512 Julian) and the gematria of רֶָׄגַׄעׄ is 273, the short count for the year. This is reflected in the English with upper dots on “ṡėċȯṅḋ ȧṅ” which has the sum of 100+5+3+60+50+4+1+50=273 in English gematria. exit, and they were no more; they and their wealth was lost. |
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אוֹהֵב יְהֹוָה שַׁעֲרֵי צִיּוֹן
הַשָּׁם עֻזּוֹ בְּחֶבְיוֹן׃ הָֽיָה לָֽנוּ לְחוֹמַת אֵשׁ מִגְּאֻלָּתוֹ לֹא נִתְיָאֵשׁ׃ |
The Cause loves the gates of Zion,
for there Their strength is concealed.[5] Find Habbakuk 3:4 They were for us a fiery wall; we were not bereft of Their redemption. |
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כִּי אַתָּה מַלְכֵּֽנוּ וְגוֹאֲלֵֽנוּ
הַחוֹנֵן הַמַּשְׁגִּֽיחַ תִּקְצַר לְשׁוֹנֵֽנוּ׃ לְהָלִיץ כֹּֽחַ עַצְמוּתֶֽךָ וַאֲצִילוּתֶֽךָ׃ וְלָֽנוּ דּוּמִיָּה תְּהִלָּה אֲנַֽחְנוּ עֲבָדֶֽיךָ בְּנֵי הַגּוֹלָה׃ |
For You are our Sovereign and our Redeemer,
who graces and supervises our limited tongues, to plead Your substantive and noble strength. And to us silence is praise! We, Your servants of the diaspora. |
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לֹא בְּצִדְקוֹתֵֽינוּ וּבְכִשְׁרוֹן מַעֲשֵֽׂינוּ
הִשְׁקַֽפְתָּ מִמְּעוֹן קׇדְשְׁךָ לְהַחֲיוֹתֵֽנוּ׃ כִּי אִם בִּזְכוּת אֵיתָנֵי עוֹלָם לִבָּם נָכוֹן כְּפִתְחוֹ שֶׁל אוּלָם׃ |
Not for our righteousness or our lacking deeds
did You look down from Your holy abode to enliven us, but rather by merit of the mighty ones of old, whose hearts were as proper as the entrance to the vestibule. |
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וּלְסִבַּת רֹֽעַ מַעֲלָלֵֽינוּ
אֵין לָֽנוּ לְהָבִיא קׇרְבַּן תּוֹדָה עַל פִּלְאֵי הָעֵדָה׃ עַל כֵּן בָּֽאוּ פְּדוּיֶֽיךָ לְבַקֵּר הֵיכָלֶֽךָ בְּקוֹל רִנָּה תִּהְיֶֽינָה יָדֵֽינוּ אֱמוּנָה׃ |
And due to our wicked deeds
we cannot bring thanksgiving-offerings for communal wonders. Thus those You redeemed came to visit Your Palace in cheering voice, let our hands be faithful! |
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וְקָבַֽעְנוּ יוֹם זֶה שִׂמְחָה וַחֲגִיגָה
לָתֵת שֶֽׁבַח וְהִלּוּל רַב אֶל־מְרוֹם כְּבוֹדֶֽךָ׃ |
And we set this day as rejoicing and festivity
to give laudation and much praise to Your glory on high. |
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ועל כולם…
וכן אומרים בברכת המזון בברכת הארץ קודם על הכול׃ ואומרים קדיש תתקבל וברכו ועלינו לשבח. ובשחרית אומרים זמירות כמו בחול עד ובתורתך כתוב לאמור ואח״כ אומרים |
And for all that…[6] [In the Modim prayer, the first passage after an Al haNissim addition is inserted.
And so too say in the grace after meals, in the blessing of the land, before “For everything.”[7] In the grace after meals, the third belssing, the first passage after an Al haNissim addition is inserted. And say the full Qaddish and Barkhu and ‘Aleinu l’Shabeaḥ. And in Shaḥarit, say Zmirot as on a regular weekday up until “And in Your Torah it is written, saying…”[8] Referring to the final line before Yishtabaḥ. In the Provençal rite, as in the modern Italian rite, after the Song of the Sea was recited the piyyut Kol B’ruei, followed by the Shema’ as introduced by this line. and after that, say: |
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רשות
לנועם יסוד הכל |
Reshut[9] An introduction. In this case, to the cycle of piyyutim inserted into the Nishmat prayer. This is a piyyuṭ also found in some manuscripts of the Catalan rite (although not in the Siddur Katalunya), recited as a reshut on Purim.
to the tune of “Y’sod haKol” |
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אֱלֹהַּ חַי אֲשֶׁר הַכֹּל בְּיָדוֹ
מְגַלֶּה סִתְרוֹ וְרָזוֹ וְסוֹדוֹ יְמִין עֻזּוֹ גְּלוּיָה לְעַבְדּוֹ וְהוּא הֵחִישׁ יְשׁוּעָתָם וְעָנָה בְּצָרָתָם בְּרוּם עֻזּוֹ וְהוֹדוּ׃ |
The Living God in whose hand is all
Reveals Their enigmas, mysteries, and secrets. Their mighty right hand is visible to Their servant. They hurry their salvation and answer in their stress in the height of Their strength and majesty. |
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מחרך
לנועם מציב אדמה |
Muḥarrak[10] A piyyut introducing the Nishmat prayer, the first (after the reshut) in the cycle of Nishmat additions. This is a piyyuṭ also found in some manuscripts of the Catalan rite (although not in the Siddur Katalunya), recited as a muḥarrak on Shavu’ot or Simḥat Torah. (Thanks to Ari Adler for help with the vocalization!)
to the tune of “M’tsiv Adama” |
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לְאֵל חֵי נַפְשִׁי צְאִי תָּמִיד גְּבוּרוֹת
עַל־הַנִּסִּים וְעַל־הַגְּבוּרוֹת׃ |
Go out, my soul, to the living God, constant mighty acts.
For the miracles and for the mighty acts! |
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אֶעֱרֹךְ שִׁירַי לְשׁוֹכֵן מֵעוֹנַי
הֶחֱרִיד צָרַי וְהִפְחִיד מוֹנַי חַסְדֵי יְהֹוָה הִקְרָה לְפָנַי וּמָצָא לְעֵינַי עֶזְרָה בַּצָּרוֹת׃ |
I prepare my song to the Dweller in my abodes.
My stressors trembled, my accounters feared. The Cause’s kindnesses occurred before me And found in my eyes help in stresses. |
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בַּצַּר הֶעֱמִיד בַּמֶּרְחָב רַגְלִי
אֶתֵּן תָּמִיד תְּהִלָּה לְאֵלִי אוֹיֵב הִשְׁמִיד בְּחַסְדּוֹ לֹא לִי לַעֲשׂוֹת הִפְלִיא מֵאֵין סְפוּרוֹת לְאֵל חֵי נַפְשִׁי צְאִי תָּמִיד גְּבוּרוֹת׃ |
In stress, They raised my foot in openness.
I will constantly give praise to my Deity. They destroyed the foe, in Their kindness, not for my sake doing wonders uncountable. Go out, my soul, to the living God, constant mighty acts. |
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נשמת כל חי… עד …לבדך אנחנו מודים׃
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From “the soul of all life” to “to You alone we thank.”[11] The first two paragraphs of the Nishmat prayer. In the siddur these paragraphs are printed in full. The following text is a nishmat piyyut, recited (in this case) as an introdution to Ilu Finu and the rest of the Nishmat prayer.
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נִשְׁמַת בָּנֶֽיךָ הוֹצֵאתֶם מֵאֲנָחָה לְהַנָּחָה
תְּסַפֵּר נִפְלְאוֹתֶֽיךָ עֵת הוֹשַׁעְתָּם מִצָּרָה וְהָיְתָה הָרְוָחָה הָפַ֣כְתָּ מִסְפְּדִי֮… פִּתַּ֥חְתָּ שַׂקִּ֑י וַֽתְּאַזְּרֵ֥נִי שִׂמְחָֽה׃ |
The soul of Your children You brought from groaning to rest
will tell Your wonders, the time you saved them from stress and it was relief. You overturned my mourning, removed my sackcloth and girt me with joy. (Psalms 30:12) |
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נִשְׁמַת אֲיֻמָּה נְתוּנָה לָטֶבַח בְּיַד צַר
תִּתְפַּלֵּל אֶל־יְהוָה וּבָכֹה תִּבְכֶּה לֵאמֹר הוֹשִֽׁיעָה יְהֹוָה כִּי יָדְךָ לֹא־תִּקְצַר הָֽבָה־לָּ֣נוּ עֶזְרָ֣ת מִצָּ֑ר׃ |
The soul of the awesome one[12] Referencing Song of Songs 6:4 and 6:10, said by the mystics to refer to Israel. given to slaughter by the stressors
will pray to the Cause, and will weep, weep, saying “Save me, Cause, for Your hand is not insufficient! Give us help from stress! (Psalms 60:13) |
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נִשְׁמַת אֱמוּנִים יְהַלְּלֽוּךָ
עַל־רֹב פְּלָאוֹת עֲשִׂיתָם נוֹרָ֥א תְהִלֹּ֖ת יוֹדוּ כִּי בְחַסְדֶּֽךָ וְלֹא־בְּצִדְקָתָם יְמִינְךָ… וְא֥וֹר פָּנֶ֗יךָ כִּ֣י רְצִיתָֽם׃ |
The soul of the believers will praise You
for the many wonders You made them, Awesome in Praises,[13] Exodus 15:11 acknowledging that in Your kindness rather than their righteousness did Your right hand and the light of Your face desire them. (Psalms 44:4) |
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נִשְׁמַת הַיָּמִים הָאֵֽלֶּה
הֵם וְגִזְעָם קִיְּמ֣ו וְקִבְּלֻ֣ עֲלֵיהֶם לִזְכֹּר יְמֵי יִשְׁעֵם וְזִכְרָ֖ם לֹא־יָס֥וּף מִזַּרְעָֽם׃ |
The soul of these days,
them and their race established and accepted[14] Esther 9:27 upon them to remember the days of their saving, and their memory never ceasing from their seed. (Esther 9:28) |
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נִשְׁמַת הַנִּקְרָאִים בְּשֵׁם יַעֲקֹב
קוֹרְאִים לְעֹֽשֶׂה פֶּֽלֶא בְּקוֹל־רִנָּ֥ה וְתוֹדָ֗ה מְהַלְּלִים לְאֵל עֲמֻקּוֹת גּוֹלָה אוֹמְרִים וְאִֽלּוּ פִנּֽוּ מָלֵא׃ |
The soul of those called by Jacob’s name
call to the Wonder-Worker in a voice of cheer and thanksgiving,[15] Psalms 42:5 praising the Deity who reveals hidden things, saying “Were our mouths full…”[16] The opening line of the third paragraph of Nishmat. The rest of Nishmat is printed in full in the siddur. |
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וגומר התפלה כמו שאר ימי החול ואומרים על הנסים בהודאה
ואחר העמידה אומרים הלל גמור בלא ברכה׃ |
And finish the prayer[17] Meaning the standing prayer, or the ‘amidah. After the ‘amidah proper is concluded there are some differences, as seen below. as on a regular weekday, but saying “For the miracles”[18] Assumedly the same one printed above under Ma’ariv. in the thanksgiving blessing.
After the standing prayer, say a full hallel without a blessing. |
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פיוט להלל
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A poem for Hallel:[19] To be recited before Hallel as an introduction, in place of the blessing
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יִשְׁעֲךָ תִּשְׁלַח אֶל־עַם גּוֹלֶה יוֹרֵד פֶּֽלֶא
תּוֹךְ בּוֹר כֶּֽלֶא׃ בִּמְקוֹם קׇרְבָּנוֹ לְךָ יַעֲלֶה שִׁיר מִזְמוֹר הַלֵּל הַגָּדוֹל לִגְמֹר׃ |
Send Your rescue to the exiled people,
bring down a wonder into the prison-pit! In place of its sacrifice, to You ascends a psalm-song, to fully recite the great hallel.[20] Interestingly enough, the term “Great Hallel” usually refers to Psalms 136 rather than the festival Hallel of Psalms 113-118 intended here. In this case “great” must be interpreted as an adjectival modifier rather than part of the title. In the siddur, the hallel is not printed here, but a note is included reading “The full Hallel is written in the new moon section.” |
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קודם הוצאת התורה
מזמור ק״ז |
Before taking out the Torah:
Psalms 107:1–8 |
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הֹד֣וּ לַיהֹוָ֣ה כִּי־ט֑וֹב
כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃ יֹ֭אמְרוּ גְּאוּלֵ֣י יְהֹוָ֑ה אֲשֶׁ֥ר גְּ֝אָלָ֗ם מִיַּד־צָֽר׃ וּֽמֵאֲרָצ֗וֹת קִ֫בְּצָ֥ם מִמִּזְרָ֥ח וּמִֽמַּעֲרָ֑ב מִצָּפ֥וֹן וּמִיָּֽם׃ |
Thank the Cause who is good,
for eternal is Their kindness! Let the Cause’s redeemed say that They redeemed them from the stressor’s hand. And from the lands gathered them, from East and West, North and South. |
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תָּע֣וּ בַ֭מִּדְבָּר
בִּישִׁימ֣וֹן דָּ֑רֶךְ עִ֥יר מ֝וֹשָׁ֗ב לֹ֣א מָצָֽאוּ׃ רְעֵבִ֥ים גַּם־צְמֵאִ֑ים נַ֝פְשָׁ֗ם בָּהֶ֥ם תִּתְעַטָּֽף׃ וַיִּצְעֲק֣וּ אֶל־יְ֭הֹוָה בַּצַּ֣ר לָהֶ֑ם מִ֝מְּצ֥וּקוֹתֵיהֶ֗ם יַצִּילֵֽם׃ |
They wandered in the wild,
in the wasteland-way, finding no habitable town. Hungry and thirsty too, in them their soul was weary. And they cried in their stress to the Cause, who saved them from their straits. |
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וַֽ֭יַּדְרִיכֵם בְּדֶ֣רֶךְ יְשָׁרָ֑ה
לָ֝לֶ֗כֶת אֶל־עִ֥יר מוֹשָֽׁב׃ יוֹד֣וּ לַיהֹוָ֣ה חַסְדּ֑וֹ וְ֝נִפְלְאוֹתָ֗יו לִבְנֵ֥י אָדָֽם׃ |
They led them straightaway,
to go to a habitable town. Let them thank the Cause for Their kindness and Their wonders to human beings! |
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ומוציאים ס״ת
וקורין ג׳ גברי ב״פ בשלח כהן — מה תצעק אלי לוי — נטה את ידך על הים ישראל — אז ישיר משה וחוזרים ס״ת למקומו וגומרים התפלה כמו שאר ימי החול שאין אומרים בהם תחנות׃ |
And take out the Torah scroll
and three people read from Parashat B’shallaḥ: Kohen (first ‘aliyah): Exodus 14:15—25 Levi (second ‘aliyah): Exodus 14:26—31 Yisrael (third ‘aliyah): Exodus 15:1–26 [21] In the siddur these ‘aliyot are printed in full. And return the Torah scroll to its place, and finish the prayer as on any other weekday on which petitionary prayers[22] In modern usage called תחנון, the petitionary prayers skipped on festive days are here called תחנות are not said. |
The text here is based on that found in Seder ha-Tamid, but excerpts of these piyyutim are found in earlier texts, such as the following azharot book for Shavuot https://archive.org/details/ldpd_16910209_000/page/n9/mode/2up in which they are written in a secondary hand.
Source(s)
Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 130v Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 131v Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 131r Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 132r Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 132v Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 133r Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 133v Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 134r Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 134v Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 135r Al ha-Nissim for 15 Kislev (Seder ha-Tamid, Provencal 1766), p. 135v
Notes
| 1 | In the Modim prayer, the final passage before an Al haNissim addition is inserted. |
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| 2 | The original Hebrew printing says בְּנֵיהֶם “their children” in place of “among themselves.” This is a worse rhyme, and makes no sense in context, so it was emended. |
| 3 | Zechariah 2:17 |
| 4 | The word רֶָׄגַׄעׄ is marked with upper dots, because the events in question occurred in the year 5273 (24 November 1512 Julian) and the gematria of רֶָׄגַׄעׄ is 273, the short count for the year. This is reflected in the English with upper dots on “ṡėċȯṅḋ ȧṅ” which has the sum of 100+5+3+60+50+4+1+50=273 in English gematria. |
| 5 | Find Habbakuk 3:4 |
| 6 | [In the Modim prayer, the first passage after an Al haNissim addition is inserted. |
| 7 | In the grace after meals, the third belssing, the first passage after an Al haNissim addition is inserted. |
| 8 | Referring to the final line before Yishtabaḥ. In the Provençal rite, as in the modern Italian rite, after the Song of the Sea was recited the piyyut Kol B’ruei, followed by the Shema’ as introduced by this line. |
| 9 | An introduction. In this case, to the cycle of piyyutim inserted into the Nishmat prayer. This is a piyyuṭ also found in some manuscripts of the Catalan rite (although not in the Siddur Katalunya), recited as a reshut on Purim. |
| 10 | A piyyut introducing the Nishmat prayer, the first (after the reshut) in the cycle of Nishmat additions. This is a piyyuṭ also found in some manuscripts of the Catalan rite (although not in the Siddur Katalunya), recited as a muḥarrak on Shavu’ot or Simḥat Torah. (Thanks to Ari Adler for help with the vocalization!) |
| 11 | The first two paragraphs of the Nishmat prayer. In the siddur these paragraphs are printed in full. The following text is a nishmat piyyut, recited (in this case) as an introdution to Ilu Finu and the rest of the Nishmat prayer. |
| 12 | Referencing Song of Songs 6:4 and 6:10, said by the mystics to refer to Israel. |
| 13 | Exodus 15:11 |
| 14 | Esther 9:27 |
| 15 | Psalms 42:5 |
| 16 | The opening line of the third paragraph of Nishmat. The rest of Nishmat is printed in full in the siddur. |
| 17 | Meaning the standing prayer, or the ‘amidah. After the ‘amidah proper is concluded there are some differences, as seen below. |
| 18 | Assumedly the same one printed above under Ma’ariv. |
| 19 | To be recited before Hallel as an introduction, in place of the blessing |
| 20 | Interestingly enough, the term “Great Hallel” usually refers to Psalms 136 rather than the festival Hallel of Psalms 113-118 intended here. In this case “great” must be interpreted as an adjectival modifier rather than part of the title. In the siddur, the hallel is not printed here, but a note is included reading “The full Hallel is written in the new moon section.” |
| 21 | In the siddur these ‘aliyot are printed in full. |
| 22 | In modern usage called תחנון, the petitionary prayers skipped on festive days are here called תחנות |
