Many years ago there was a chumash written called the Volkisha Chumash(FOLK CHUMASH).Which was a chumash worked on and translated over many years by the collective efforts of the jewish people in europe.Every week the authors would translate some of the parsha into yiddish, then people would send letters to the editor correcting the translations.Eventually, after years of work it was printed and titled Volkisha Chumash.
I would love to accomplish that here with you guys.So please join in ,the topic is the avodah we recite on Yom Kippur during Mussaf.Feel free to edit and add via the comments,be it diqduk,spelling,penmanship,grammer,ha'ahros from lita, hungry, poland, halacha, chassedus, chabad, lumdus, taymun, JTS, YU, Satmer heck even GIL is invited.
The tradition of saying the avodah of yom kipper is ancient one, we find in chazal that in the mikdash that was the practice yoma 68: חזן הכנסת נוטל ספר תורה
וכהן גדול עומד ומקבל וקורא אחרי מות ואך בעשור ובעשור שבחומש פקודים קורא על פה
The yerushalmi explains that the choen kadol is to recite the day's avodah in front of the people from the torah. tosfes yeshanim above 70.felt that it was part of the mitzvos hayom based on the rule that written torah should not be communicated orally therefore the c.k. read it from the torah much as we read it today-meaning that kriah of the c.k. was not just lerning it was reading of the days labors, rule by regulation and and the recital itself is a command of the day.
There were rishonim felt that ata konnata might have been written by a c.k. from bais shanee (see abudraham's introduction to the avodah(teshalum abudraham berlin taf rais somach pg 37) and moran bais yosef o"h 621 that it was yosi ben yosi cohen kadol, also see the noda beyehuda (tanena o"h 113)who concurs).Perhaps he wrote it with this in mind.
After the destruction of the temple we say the avodah under the banner of "u-n(e)shallemo forim sefoseinu"(MG) as the abudaraham points out, the amoroyim were already reciting the avodah as can be seen from yoma 56: ההוא דנחית קמיה דרבא אמר יצא והניחו על כן שני שבהיכל נטל דם הפר והניח דם השעיר and from yoma 36: ההוא דנחית קמיה דרבה ועבד כר"מ א"ל שבקת רבנן ועבדת כר"מ rashi and the ran point out there that they would chant the avodah in order to recall and remember what was done,all under the banner of "u-n(e)shallemo forim sefoseinu" (see above BY, I just don't get why you would need u-n(e)shallemo forim sefoseinu in the mikdash,where we had the real thing ). The ba'al ha'etar (see ritva yoma 56:) felt that this tradition is from the time of the mishnah , the shebolah haleket (320) points out that there were those that said the mishnios in place of the avodah, but the 1 st clear ruling requiring a reading of the avodah is goanic(seder rav amram goan 2;176:interestingly enough he does not specify one nusach over the other, just that anyone should be read).
Over the years aproximitly 45 peyoutim have been written for the avodah (shivas yomim, ezkar selah, atzaltzel, eshnon,Rabanu Sheloma Habavli in italy's aderes talbushos to name a very few)the 2 we will deal with are the common ata konnonta (became the sefard nusachas via adus hamizrach who gave it an introduction from Rav Shloma eben gavrel) and ahmatz koach of rabanu meshulum bar kloynemus of askenaz (goan) . ata konnonta seems to be the elder, based on the dialect and the system(baal haetar and rav nootronya goan). We find that rebbi elazar Hakalear wrote a "seder havodah" which we seem to have lost, the ramban mentions it in the malchemes (yoma 26:).
Mar Gavriel emailed me that Goldschmidt mentions that "Shiv`a Yomim", was written in prose (not poetry), and mainly consisted of the mishna we call Masseches Yoma.
Mussaf was not the only place the avodah was recited (see or zarooah 2 hilchas y.k. 281 also seder rav sadya goan brings 3 peyoutim for each tefelah , but rav hai goan felt it was not right to change the minhag see ritz gayos 1 page 63 and must see otzar geonim yoma siman 121).[See the matah efraim 661 sif 10 and the moreh beetba (279)]leaving us with even more then 45 peices.
Differences between ata konnata and amatz koach are basically
- the gorel(lottery) in the mikdash,if the c.k. did the entire day's avodah alone or if by lottery work was delegated as any other day in the mikdash. amatz koach contends that the regular work was delegated via lottery and only the avodahs yk(15 sacrifices aside for the seir hamishtalach 2 cows, 2 rams, 2 goat,9 sheep) was the ck's , exclusively. ata konnata states that the entire days services were the ck charge, he alone worked the mikdash on yk. This argument can be found as well between the baal hamoar (yoma 26:) agreeing with ata kononta and the ramban (aligned with rabanu Sheloma Habavli and r'eleazer ha kalear and many others) who sharply disagrees, and points out that the trumas hadeshen had to be done by a choen hedyot.Also see the ritva yoma 12: and tosfes yom tov(yoma2;2).
-Also issue is when to bring the sacrifices of musaf (with the tamid of the morning or with the afternoon tamid).
- If the slaughtering of all of the sacrifices needs most of the 2 simonim cut by the ck(and completed by another choen ( this involves cutting the animal's trachea and oesophagus) so that he can deal with the blood alone(another aspect of the services) or only by the tamid (which is not a part of the avodas yk per se) and the sacrifices of yk the ck does in their entirety. Or does ck not entirely slaughter any of the sacrifices. According to the ata kononta rendition all of the sacrifices need only most of the 2 simonim cut by the ck. Amatz koach on the other hand states "Veshachato kesader" which the aroogos habosem takes to mean that the ck cuts all the sacrifices their entirety.(the tosfes yom tov and teferes yisroel fight this out as well).
The abudraham,rav yosef bar nachmeish,R' mosha chai malul,R'yehoshua benevishti,Rav chaim palogee, R'Dawid Pardoe(in shevas ravvim) ,siddur ha'arizal,rav shabbsi Koppel,ravbbanu asher,baal hatanya,daas kedoshim,darchei chaim veshlom (759)RYBS all swear/swore by ata kononta to name a few(see avodas yisroel by R'Yisroel kimichi who gives 450 advantages to ata kononta.(as an aside there are two ata konontas 1 is ata kononta olam merosh and the other is ata kononta olam brov chesed J see tosfos yeshanim yoma 70: vs yatza perhaps yosi ben yosi wrote the other one?)[Mar Gavriel emailed me that Daniel Goldschmidt says the same and that the "other" Atto Kônanto, i.e. "Atto Kônanto `Ôlom be-rov Chesed", was said in Nôsach AFA"M until a little after the Second World War and can be found printed in the Goldschmidt machzôr.Also Avrohom ibn `Ezro wrote an `Avôdo. ]. Ahmatz koach's and it's author are mentioned in rashi(bava metzea 69:vs mafrin), sefer chasidim (607)and in rabanu geirshum(see sh'bula haleket 28).It is the version that the Mahareal (template for our shulchan orach) probably used(as it is hard to decipher what the Mahareal wrote on this topic, he might have meant for us to just study the nusach of Amatz koach therefore some recite both traditions, see yesod veshresh havodah (shaar haason 89))The levush (621) minhogos vermisha, machzor moglay tzedek, nohug ketzon yosef(pg.286),magen avraham (4),Apta Ruv archai yehoshua (204) emraie pinchus (621)minhag bais alik(296)Chasedei Skvere, machzor rome all swear/swore by Amatz koach to name a few .
HALACHOS and MINHAGIM
- The Shulchan Orach (621,4)feels that the avodah said by the shat"z and the kahal under the banner of "Ve neshalam pharim sifasanu" (see taz2 there and S.O. Harav 67,MB 113)
-When saying the veedoy some say ah'na hashem ah'na beshame and not ah'na adonoy,to show that the ck said the ineffably name here as it is written (see taz2,SO harav 68,matah efraim 12).But Rupsheter Chasedim do say ah'nah beh'shem be'shem adonoy based on rav Koppel(Shu"t Imrei noam). Maylatzer, Koshnetzer, and Apter Chasedim say ahnah adonoy ,anah beshame beh'adonoy.
-At la'adonoy chatos some say la'hashem chatos (taz2, matah efraim12, s"o Harav68, kaf hachaim22 seedor rah'shassh
-At lefnah hashem tetorooh we say the AKA "adonoy" (taz, shu"t rashbam, s"o harav because we are not saying how the ck said G-d's name rather we are saying the pasuk that is with the alias of ah' dnus.see also the avnaie paz (59) who disagrees)
-Obviously when you recite the ck prayer say G-d's alias adonoy (as the ck did)
-When ana Hashem at chatosee aveesee oopashatee is said the shat'z and congregation should raise voice(minhagai Frankfurt pg 68)
- At chatoo avoo pashoo benei yisroel strike at your heart (taz o"h 113; 4, elyah raba 621; 9, Matah efraim 17, sharie teshuva 5) The kaf hachaim(28)disagrees.
-If you can not keep up with the congregation you still must fall korim with them (matteh efraim (above 11) see eleph lemattah there and shu"t minchas yitchok 7, 41)
-Shabus yk we all fall korim. (See divraei yetziv 266, in tzanz only the shatz falls).
-If you say a different nusach then the shul, you still must fall with them (m"efraim 11)
-The binyan shloma (end of the book 24 it is a must see item) rules that the entire shul and chazen should fall at the same time ((see Shu't mahrsha"g 2, 37, minchas yitzchok 7; 41 that this is the tradition in Yerushalim, levoosha mordche 3, 2).Most are not careful for this ruling ( N.K.Y.pg281, minhagai Frankfurt, Levush 661; 6, minhagai veermisa188, also see ikra dekallah on vayishlach).
-(
MG)The book Nit`ei Ghavriel says that the minhagh in Eastern Europe was that women did not prostrate themselves during the `avôdho, because we say "ve-hakkôhanim ve-ho`om ha`ômedhim bo`azoro", and there were no women in the `Azoro at the time when the Kôhen Gôdhol was performing his `Avôdho. (Was it forbidden for a woman to be there, or was it only atypical for a woman to be there?)
-(
MG)However, in Western Europe, among the Yekkes, the minhogh was that the women DID prostrate themselves during the `avôdho. Presumably the reason for this was that the prostrations are due to the holiness of Haqqodhôsh Borukh Hu and the holiness of the day, and women have just as much connection to these as men do. Indeed, here at KAJ-Breuer's, the women prostrate themselves, just as the men do. I find this wonderful, because the prostrations are an amazing religious experience, from which women should not be prevented.
-When you say Ve'hakohanem etc. at oome'shtachavim bow your heads. At noflim ol panaheam, place your face on the ground, when saying baruch shame rise (vermiza 162, Frankfurt 69.But minhagai veermisa page 188 says baruch shame after standing up).
-(
STEG)Some have a minhag not to bow fully all the way down to the ground(Viznitz), some just bow like regularly during davening (maybe a little deeper). Only the hhazan gets on the ground (ke'mott everywhere).(AMSHINOVER) It is IMHO a variation of the issur to place ones face on the floor outside of the mikdash.But the issur of lo sesgodado is stronger and one should not follow different coustoms then the shul, if it is overt. In fact Rav Mosha exited the minyan to the hallway when he got too frail to fall korim (and they were davening in his apartment).
-
The paper or towels given out for the bowing during the avodah are for the face NOT THE KNEES. And therefore you can really just use a tissue or even your tallis.-Some bow at lefnai hashem titohroo and lahashem chatos(mekor chaim 661 in the name of the tur, avei haezrei and reva )
-During the count of the sprinkling of the blood the congregation is to sing along with the shatz(shut mcholos hamachanyim 6)
MISC.
-(
STEG)Here's a partial translation :...And so he [=the kohein gadol] would say: "...[asking forgiveness for sins]... as it is written in the Torah of Moses your servant, from your honored words, 'for on this day he will atone for you to purify you from all your sins before Y--H—"And the kohanim and the nation standing in the courtyard [of the Temple], when they would hear the honored awe-inspiring Name explicitly come out of the mouth of the kohein gadol in holiness and purity, they would kneel and bow and give thanks and fall on their faces, saying "blessed is the name of his honored kingship for ever and ever!"And he [=the kohein gadol] would arrange to finish [pronouncing] the Name along with those blessing, saying to them "'—you will be purified.'..."
-amshinover:if you have nothing nice to say, say it here
