February 19, 2019 ~ Shabbat KI TISA. Maqam HIJAZ.
This page is in honor of my teacher H/H Mordekhai Claude Nadaf
For Shabbat Vayesse (Genesis 28:10- 32:3), services are conducted in Maqam AJAM (or GIRKA) according to 16 Syrian sources (dissenting opinion is SABA). Traditionally, the word 'Ajam,' meaning 'foreigner', was used to refer to the Persians. The melody of this maqam is joyous and has become associated with the wedding ceremony. This relates here, because in this Torah portion, we read about Jacob’s wedding ceremony in the House of Laban. HAZZANUT: Semehim: Yedidi Ro'ee Meqimi (page 417); mentions Rachel coming with her sheep. Sephardic Pizmonim Project, www.pizmonim.com.
---
EXTENDED
-
For Shabbat Vayishlah (Genesis 32:4- 36:43), Maqam SIGAH-IRAQ is listed in 11 sources, BAYAT or HOSENI is listed in 9 sources, and Maqam SABA is listed in 6 sources. The selection of SUHV (Red Pizmonim Book) is Maqam SABA or SIGAH. An explanation for SABA (Hebrew: army), the maqam used at the Berit Mila, is because Jacob prepares for war as Esav's army approaches. Another explanation for SABA is because in Genesis 34, the Hivites are deceived into undergoing circumcisions in order to join the House of Jacob. An explanation for SIGAH, a maqam associated with the building of the tabernacle, is because in Bet El, Jacob fulfills his vow of building an altar (i.e. Tabernacle). SIGAH is familiar to most congregants as the maqam used for public Torah readings. Sephardic Pizmonim Project, www.pizmonim.com.
On Shabbat Vayesheb (Genesis 37:1- 40:23), services are conducted in Maqam RAHAWI-NAWAH (based on the older sources) or NAHWAND (based on the newer sources). A reason for RAHAWI-NAWAH is in order to incorporate the pizmon, Yassa Limlokh (page 363), into one of the pieces of prayers (i.e. Semehim or Mimissrayim). This pizmon, composed by H Israel Najara (1555-1625), is a poetic depiction of the story of Joseph. A reason for NAHWAND, a maqam that carries the unsettling mood of conflict, is because there is family tension between Joseph and his brothers. PIZMON SEFER TORAH: Odekha El Tobot (page 372); in anticipation of Hannukah. Sephardic Pizmonim Project, www.pizmonim.com.
---
For Shabbat Vayigash (Genesis 44:18- 47:27), Maqam BAYAT is applied according to at least 17 Aleppo sources (dissenting options include: Maqam SABA, MAHOUR, or SIGAH). The definition of the Arabic word 'BAYAT' is an oath of allegiance to an emir when one submits themselves and pledges loyalty. In our case, the BAYAT is performed by Judah who submits himself completely to Joseph (the emir) and declares loyalty to him. Similarly, Maqam BAYAT is used at a Bar Missvah, because this is when one makes the BAYAT commitment to be loyal to God and to observe the commandments. Sephardic Pizmonim Project, www.pizmonim.com.
On Shabbat Vayehi (Genesis 47:28- 50:26), Maqam HIJAZ is applied to the prayers according to all Aleppo sources. The dissenting opinion of Maqam SABA is cited by Damascus sources. This maqam gets its name from the 'HEJAZ' region, which is the western province of the Arabian Peninsula. This location includes Mecca and Medina, holy to the Islamic faith, as well as Jeddah, the second largest city in Saudi Arabia. The melody of this maqam is associated with sad events, such as funerals. It is warranted here, because we read about the death of Jacob and his funeral procession. Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Shemot (Exodus 1:1- 6:1), Maqam RAST is traditionally applied to the prayers according to SUHV (Red Pizmonim Book) and at least 20 other sources. This maqam, defined as 'head' in Arabic ('Ras'), represents a beginning, and is applied when we begin a new book. This relates here, because Shemot is the first Torah portion in the Book of Exodus. Dissenting opinion of using Maqam BAYAT (~16 sources), which sounds like the word 'bat' (daughter), is of significance, because Pharaoh allows all the Hebrew daughters ('bat') to live. PIZMON SEFER TORAH: El Me'od Na'ala (page 266); reference to Moshe and Aaron, both introduced in this week's portion. Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Bo (Exodus 10:1- 13:16), the third perasha of Exodus, morning services are conducted in Maqam SIGAH (Persian: "third") according to the Red Pizmonim Book and at least 9 other sources. While the Egyptians were afflicted with three days of darkness, the Israelites had 'light' in all their dwellings. Some commentators note that this is actually the light of the Torah. SIGAH relates to the Torah, because it is the maqam applied for the public chantings of the Torah. Other opinions for this Shabbat include Maqam RAST or RAHAWI-NAWAH (similar to Shabbat Hagadol). PIZMON SEFER TORAH: Mi Yemallel (page 361); a song about the ten plagues and the festival of Pesah. Sephardic Pizmonim Project, www.pizmonim.com.
DATE: 8 Shebat: 2006 passing of SAM CATTON, founder of Sephardic Heritage Foundation. Sephardic Pizmonim Project, www.pizmonim.com.
---
EXTENDED
For Shabbat Bo (Exodus 10:1- 13:16), the third perasha of Exodus, services are conducted in Maqam SIGAH (Persian: "third") according to SUHV (Red Pizmonim Book) and at least 13 other sources. While the Egyptians were afflicted with 3 days of darkness, the Israelites had 'light' in their dwellings. Some commentators say that this was the light of the Torah. SIGAH relates to the Torah, because it is the maqam applied for public Torah readings. Other sources for this Shabbat include: RAST (9) or RAHAWI-NAWAH (5). H Moshe Ashear's opinion, based on his Hazzanut notes, is to apply similar pieces to what he would use for Shabbat Hagadol; a mixture of BAYAT, NAHWAND, RAHAW, and NAWAH.
PIZMON SEFER TORAH: Mi Yemallel (Maqam NAWAH, page 361)
As per the Hazzanut notes of H Moshe Ashear, this song is reserved for Shabbat Bo and Shabbat Hagadol (the Shabbat prior to the Pesah festival).
This pizmon (acrostic: מרדכי) is composed by H Mordekhai Abadi (born Aleppo, 1826, - deceased Jerusalem, 1884), author of "Dibre Mordekhai," and other Halakha responsa. There are a total of 5 stanzas in this pizmon; corresponding to מ-ר-ד-כ-י.
"Who can recount the strengths and wonders of the most perfect and wise?" the poem begins, and then proceeds to list all the different miracles that God orchestrated as the Children of Israel leave Egypt. Starting with the third stanza, the 10 plagues that occurred in Egypt are poetically described.
In the last verse, after the festival of Pesah is mentioned, there is a reference to the belief that Pesah, a time of a previous redemption, will be the season in the future when "we will be redeemed, with the power of God, and ascend to the good mountain" (i.e. to Temple Mount and the Beit Hamiqdash).
---
For Shabbat Tessave (Exodus 27:20- 30:10), the morning prayers are conducted in Maqam SIGAH according to all Aleppo sources. The perasha opens with the instruction to take olive oil and kindle the eternal light (Ner Tamid). There is a connection between the Torah and light; as it states in Proverbs 6:23, "Ki Ner Missvah VeTorah Ohr." SIGAH relates to the Torah, because it is the maqam applied for the melody of chanting the Torah. HAZZANUT: Nishmat: Yebiun Sefatai Shirah (discusses the Menora). Most of the time, Tessave is associated with Shabbat Zakhor, but not this year. Sephardic Pizmonim Project, www.pizmonim.com.
---
Zakhor - EXTENDED
For Shabbat Tessave (Exodus 27:20- 30:10), the morning prayers are conducted in Maqam SIGAH according to all Aleppo sources. The perasha opens with the commandment to take olive oil and kindle the eternal light (Ner Tamid). There is a connection between the Torah and light; as it states in Proverbs 6:23, "Ki Ner Missvah VeTorah Ohr." SIGAH relates to the Torah, because it is the maqam applied for the melody of chanting the Torah. HAZZANUT: Nishmat: Yebiun Sefatai Shirah (discusses the light of the Menora). This song is also appropriate for Shabbat Miqes (Shabbat Hanukka), and Shabbat Behaalotekha.
This year, Shabbat Tessave is also Shabbat Zakhor, the Shabbat prior to Purim. Coincidentally, SIGAH is also the maqam appropriate for Shabbat Zakhor (whether or not it falls on Shabbat Tessave). There are a number of explanations for this. A practical explanation to this is because the vast majority of the pizmonim for Purim are in this maqam. A secondary explanation of how SIGAH relates to Purim is because in the days of Mordekhai, the Jews repented and returned to the Torah (Talmud Shabbat 88a). In addition, when it says in Esther 8:16 that the Jews had "light", this is specifically alluding to the light of the Torah.
To commemorate this time, a very unique Hazzanut list, as documented by H Moshe Ashear (1877-1940), has been traditionally used by the cantors of our community for the Shabbat morning prayers. Most, if not all, of these melodies can be found of www.pizmonim.com.
NISHMAT: Yebiun Sefatai Shira (SUHV, Red pizmonim book, page 472a)
SHAVAT ANIYIM: El Ose Neqama (page 462)
EL HAHODAOT: Or Gila (page 464)
QADDISH: Adon Olam Yeshuati (not in red book)
SEMEHIM: Abarekh Et Shem Hashem (page 459)
MIMISRAYIM: Tam Venishlam (page 465)
NAQDISHAKH: Eli Sur Yeshuati (page 460)
Sephardic Pizmonim Project, www.pizmonim.com.
---
On Shabbat Ki Tisa (Exodus 30:11- 34:35), Maqam HIJAZ is applied according to all Aleppo sources. The dissenting opinion of Maqam SABA is cited by Damascus sources. This maqam gets its name from the 'HEJAZ' region, which is the western province of the Arabian Peninsula. This location includes Mecca and Medina, holy to the Islamic faith, as well as Jeddah, the second largest city in Saudi Arabia. The melody of this maqam is associated with sad events, such as funerals. It is warranted here, because we read about the story of the Golden Calf and the deaths of many people associated with it. Sephardic Pizmonim Project, www.pizmonim.com.
DATE: 24 Adar I: 2016 passing of MEYER "MICKEY" KAIREY, a great teacher and community leader.
For Shabbat Vayaqhel (Exodus 35:1- 38:20), the morning prayers are conducted in Maqam BAYAT-HOSENI according to SUHV (Red Pizmonim Book) and most other Aleppo sources. Maqam Hoseni (Arabic for 'beautiful') is applied, because we read about the culmination of the building of the mishkan (tabernacle); a place of great 'beauty'. This explanation is the same for Shabbat Teruma and Shemini. The melody of Hoseni is often described as a higher version of Maqam Bayat. Damascus sources cite Maqam AJAM or MAHOUR for this Shabbat. PIZMON SEFER TORAH: Miqdash Bene Bo (page 171). Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Pequdei (Exodus 38:21- 40:38), the last perasha of Sefer Shemot, the prayers are conducted in Maqam NAWAH according to most Aleppo sources. This maqam, as per Aleppo custom, symbolizes an ending or a completion; whether it be the completion of the book (i.e. Sefer Shemot), the week (i.e. Shabbat) or the completion of the tabernacle (this Torah portion). Maqam NAWAH is recognized by most as the melody used for Qabbalat Shabbat. HAZZANUT FOR SHABBAT PRECEDING ZAKHOR: Semehim: Azkir Hasde El (pizmon in Maqam SABA; in honor of upcoming Purim). Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Vayaqhel-Pequdei (Exodus 35:1- 40:38) combined, the morning prayers are conducted in Maqam BAYAT-HOSENI according to SUHV (Red Pizmonim Book) and most other Aleppo sources. Maqam Hoseni (Arabic for 'beautiful') is applied, because we read about the culmination of the building of the mishkan (tabernacle); a place of great 'beauty'. This explanation is the same for Shabbat Teruma and Shemini. The melody of Hoseni is often described as a higher version of Maqam Bayat. Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Vayaqhel-Pequdei (and Shabbat HaHodesh) the prayers are conducted in Maqam BAYAT-HOSENI, according to SUHV (Red Pizmonim Book) and most other Aleppo sources. Maqam Hoseni (Arabic for 'beautiful') is applied, because we read about the mishkan (tabernacle); a place of great 'beauty'. This explanation is the same for Shabbat Teruma and Shemini, which also discuss the mishkan. The melody of Hoseni is often described as a high version of Maqam Bayat. HAZZANUT: Special for Shabbat HaHodesh (as per H Moshe Ashear): Semehim: Ashir LeEl Ayom; song on page 256, mentioning the 12 months of the year. This important pizmon was recently found by the Sephardic Pizmonim Project, and a recording by H Daniel Binker Dwek of Buenos Aires can be found on www.pizmonim.com.
On Shabbat Zakhor, Maqam SIGAH is applied to the prayers. A practical explanation for Sigah is because the majority of pizmonim for Purim, as well as the Iraqi chanting of Megillat Esther, are in this maqam. Another explanation is that in the days of Mordekhai, the Jews repented and returned to the Torah (Talmud Shabbat 88a). When it says in Esther 8:16 that the Jews had "light", this is specifically alluding to the light of the Torah. Therefore, to remember this great event and the miracles of Purim, SIGAH, the maqam used for Torah chanting, is applied. HAZZANUT: Semehim: Abarekh Et Shem (459). Sephardic Pizmonim Project, www.pizmonim.com.
On Shabbat Vayiqra (Leviticus 1:1- 5:26), Maqam RAST is applied to the prayers, according to the Red Pizmonim Book, and at least 18 other sources. This maqam, defined as 'head' in Arabic (ras), and considered the "father of the maqamat," is always the first maqam used in any collection of Arabic songs. This relates here, as Vayiqra is the first perasha, or head, of Leviticus. This maqam also relates to this Torah portion, because, metaphorically speaking, sacrificing the 'head' of an animal is considered an atonement for one's head. Maqam RAST is also used each Shabbat at Minha services. Sephardic Pizmonim Project, www.pizmonim.com.
On Shabbat Sav (Leviticus 6:1- 8:36), one opinion is to apply Maqam NAHWAND, the opinion of H Moshe Ashear is to apply Maqam BAYAT, and the opinion of the older sources is to apply Maqam IRAQ. No explanations are known for how these opinions were formed. In typical years, Maqam RAHAWI-NAWAH would be applied in honor of Shabbat Hagadol and Pesah, but this is a leap year, and Shabbat Hagadol is about one month away. Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Shemini (Leviticus 9:1- 11:47), the services should be conducted in Maqam HOSENI according to SUHV (Red Book) and at least 14 other sources. This selection is based on the content of the Torah portion which deals with the inauguration of the tabernacle (mishkan). Being that the tabernacle houses the Ten Commandments, something described as "beautiful," HOSENI, a word that means 'beautiful' in Arabic, is most appropriate. The melody of Hoseni is often described as a higher version of Maqam Bayat. Dissenting opinion: NAHWAND (H Moshe Ashear). Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Tazria (Leviticus 12:1- 13:59), there are two options in SUHV for the Maqam of the Week: Maqam SABA or BAYAT. Maqam SABA should be applied, because the perasha begins with the circumcision of the baby boy on the eighth day. In our tradition, Saba ("Sabi" in Arabic means 'boy') is reserved for the Berit Mila. The majority of sources, however, indicate to apply Maqam BAYAT. An explanation for Maqam Bayat is because the perasha opens with the laws of a mother when she gives birth. Maqam Bayat is said to symbolize women and therefore is most appropriate here. Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Tahor (Leviticus 14:1-15:33), Maqam SIGAH or NAHWAND should be applied according to most sources. An explanation for Maqam SIGAH is because the perasha deals with many rituals of holiness, and Maqam Sigah is used to mark rituals. An explanation for Maqam NAHWAND is that leprosy is associated with Lashon Hara (i.e. Miriam's punishment), and this is why the maqam that portrays disharmony and conflict is applied. Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Qedoshim (Leviticus 19:1- 20:27), the prayers are conducted in Maqam SABA, according to at least 11 different Aleppo sources. An explanation for this maqam is because we open with God's command "to be holy." According to the commentators, "holiness" is defined as refraining from sexual promiscuity (as referenced in surrounding passages; Leviticus 18 & 20). The Berit Mila is often used as the symbol of chastity and holiness. Being that Maqam Saba is associated with the circumcision, it is also connected here where we are reminded to conduct our lives in holiness. Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Emor (Leviticus 21:1- 24:23), which most years is the Shabbat prior to Lag La'Omer, prayers are conducted in Maqam SIGAH. The main reason for applying SIGAH is because the flagship song for Lag LaOmer, Bar Yohai (61), is in this maqam. This song has both a slow and a fast version; both of which can be applied to the pieces of prayers. Maqam SIGAH will be familiar to most congregants as the maqam applied for Torah readings. On years that Shabbat Emor is not the Shabbat prior to Lag LaOmer, Maqam SIGAH or HOSENI/ASHIRAN should be applied (without including Bar Yohai). Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Behar (Leviticus 25:1-26:2), prayers are chanted in either Maqam SABA or NAWAH. SABA may be an option, because the words "Behar Sinai," which is the place where we were given the Torah, symbolizes the covenant between God and Israel. Maqam SABA is the maqam generally applied for recalling covenants; such as the Berit Mila covenant. NAWAH may be an option, because Nawah is the maqam for Qabbalat Shabbat, and Behar starts off with the concept of working the land for six years and allowing it to rest on the Sabbatical year (Shemita is similar to Shabbat). Sephardic Pizmonim Project, www.pizmonim.com.
For Shabbat Behuqotai (Leviticus 26:3- 27:34), the last portion of Leviticus, prayers are conducted in Maqam NAWAH according to most Aleppo sources. This maqam symbolizes an ending; whether it be the ending of a week (Qabbalat Shabbat) or of a book (Sefer Vayiqra). Another option is NAHWAND, a maqam which expresses the mood of discomfort. This mood is appropriate, because this portion contains the passages of the curses. HAZZANUT: Semehim: Yerushalayim Shel Zahav (for Yom Yerushalayim). DATE: 25 Iyar: 2005 passing of CHARLIE SEROUYA, beloved leader of Young Magen David. Sephardic Pizmonim Project, www.pizmonim.com.
2018 - For Shabbat Tazria-Tahor (Leviticus 12:1- 15:33), there are two options in SUHV for the Maqam of the Week: Maqam SABA or BAYAT. Maqam SABA should be applied, because the perasha begins with the circumcision of the baby boy on the eighth day. In our tradition, Saba ("Sabi" in Arabic means 'boy') is reserved for the Berit Mila. The majority of sources, however, indicate to apply Maqam BAYAT. An explanation for Maqam Bayat is because the perasha opens with the laws of a mother when she gives birth. Maqam Bayat, from the Hebrew word "Bat," is said to symbolize women and therefore is appropriate here. Sephardic Pizmonim Project, www.pizmonim.com.
2018 - For Shabbat Ahare Mot-Qedoshim (Leviticus 16:1- 20:27), the appropriate maqam, according to all Aleppo sources, is HIJAZ, in order to mourn the deaths of Aaron's sons, Nadab and Abihu. Maqam HIJAZ, named after the Arabian peninsula, is generally applied in the Syrian tradition to evoke the mood of death and sadness. Damascus custom is to only apply Maqam Hijaz for extreme sadness, such as Shabbat Ekha; when we mourn the destruction of the Bet Hamiqdash. One opinion, favored by Cantor Gabriel A Shrem, is to mix Maqam BAYAT with HIJAZ when Ahare Mot and Qedoshim are combined. Sephardic Pizmonim Project, www.pizmonim.com.
2018 - This week is Shabbat Emor, but because Lag LaOmer has already passed, no melodies for this observance (namely Maqam Sigah for the pizmon "Bar Yohai") will be applied to the prayers. The Red Book (SUHV) lists Maqam Hoseni or Sigah as options, but virtually all the Aleppo sources from the nineteenth century list Maqam ASHIRAN, a maqam within the BAYAT family, as the Maqam of the Week. The opinion documented in the Hazzanut notes of H Moshe Ashear for a similar scenario in 1937 is to apply Maqam MAHOUR for this Shabbat. Sephardic Pizmonim Project, www.pizmonim.com.
2017- For Shabbat Behar-Behuqotai (Leviticus 25:1- 27:34), the last portions of Leviticus, prayers are conducted in Maqam NAWAH according to most Aleppo sources. This maqam symbolizes an ending; whether it be the ending of a week (Qabbalat Shabbat) or of a book (Sefer Vayiqra). Another option is NAHWAND, a maqam which expresses the mood of discomfort. This mood is appropriate, because this portion contains the passages of the curses. HAZZANUT: Semehim: Yerushalayim Shel Zahav (for Yom Yerushalayim). Sephardic Pizmonim Project, www.pizmonim.com.
2018- For Shabbat Behar-Behuqotai combined (Leviticus 25:1-27:34), prayers are conducted in Maqam NAWAH or NAHWAND. NAWAH may be an option, because Nawah is the maqam for Qabbalat Shabbat, and Behar starts off with the concept of working the land for six years and allowing it to rest on the seventh year (Shemita is similar to Shabbat). NAHWAND may be an option in order to apply melodies to celebrate the upcoming Yom Yerushalayim. HAZZANUT: Semehim: Yerushalayim Shel Zahav (page 208a). Sephardic Pizmonim Project, www.pizmonim.com.
On Shabbat Bemidbar (Numbers 1:1- 4:20), Maqam RAST is traditionally applied to the prayers, according to SUHV (Red Pizmonim Book), and at least 18 other Syrian sources. This maqam is considered the "father of the maqamat," is typically the first maqam used in a collection (diwan) of Arabic songs. This relates here, as Bemidbar is the first Torah portion, or head, of the Book of Numbers. This also relates to the content of the Torah portion, because Moses is commanded to count the 'heads' of Israel, and the word 'RAS' means 'head' in Arabic. Maqam RAST is also used each Shabbat at Minha services. Sephardic Pizmonim Project, www.pizmonim.com.
On Shabbat Kallah, the Shabbat prior to Shabuot, Maqam HOSENI, which is described as 'a high Bayat,' is applied. When Bemidbar (Numbers 1:1- 4:20) is not linked to Shabbat Kallah, RAST is applied, because this is the first perasha of Sefer Bemidbar. Maqam Hoseni is related to Shabuot, because it is when we commemorate receiving the Torah. Since the Torah is of great 'beauty', Hoseni, the maqam that means "beauty" in Arabic, is applied. Maqam Hoseni is also used for the ta'amim of Megillat Ruth and the Ketuba of Shabuot. HAZZANUT: Semehim: Azharot, Naqdishakh: Da’at UmZima (page 334). Sephardic Pizmonim Project, www.pizmonim.com.