1103:), it is the particular occasion and service rather than the particular text which determines the tonality and outline of the officiant's chant. There is no need to present independently the Ḳaddish, the opening benedictions of the Musaf, or the following medieval verses, with all of which the motive is employed; but it will suffice to summarize the underlying thought for which the chant is generally appropriated. This melody is used by the Ashkenazim as the traditional intonation for both
889:, below). The beginning of the repetition of the Amidah is chanted with the same melody. A small poetic insertion, also ascribed to Kalir, precedes the conclusion of the first blessing of the Amidah, while a second small insertion is added after the first line of the second blessing. At this point–which is the point in the Amidah where the statement about rain or dew would be recited year-round–the appropriate one of the two
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main parameters for that revival: establishment of a reasonable contributor community, and cleanup of questionable content. We have really been judging this whole situation just on those issues, and if our recommendation ended up "closure/deletion", it is because we decided that our parameters have not been met.
1679:
size is only three contributors—one of whom arguably has a conflict of interest—it's questionable whether that limitation is true even if the vote is originally set up in that way. But since broader opinion was originally solicited (by StanProg), and since that is a reasonable and common approach for
1661:
LangCom does not see its job as being the Meta-Arbitration
Committee, ruling on content and process issues within a given project. The reason we have landed in such a role here is that these problems came up during a time interval where we as LangCom were encouraging the project's revival. We set two
1655:
Accordingly, we gave Grigor and the others who requested it time to revive the project. This request started about a year ago, and we've been very, very patient about letting things evolve organically. Normally, I would want to see some real progress in 2-3 months. But Grigor said right up front that
1195:(d. 1581) the selection of the non-Jewish melodies which are utilized in their rendering of the service. Among the 650 which he adapted to Hebrew words this melody may well have found a place, especially as the modes of the Perso-Arab musical system were most favored by him in his selection of tunes.
932:
and the beginning of the repetition of the Amidah are chanted with the same traditional melody. A small poetic insertion, also ascribed to Kalir, precedes the conclusion of the first blessing of the Amidah, while a second small insertion is added after the first line of the second blessing. At this
1665:
In LangCom's discussions, there was concern that this decision would turn into a wider precedent. In the end, we decided it would not. We would be very reluctant to get involved in any such decision where the community is active, even if there is substantial controversy. And, as you said, there are
1146:
which occurs in both services. This melody is of
Spanish origin, and bears evidence of having been originally set to words of a different rhythm. It is probably one of those numerous folk-songs which, according to the repeated testimony of contemporaries, were constantly being adapted for synagogal
1735:
Grigor didn't really succeed over the course of an entire year in creating the citizen journalism he promised, and I'm not convinced that if we gave him another year on his own that would have changed. And I don't even think the three key contributors will leave
Wikimedia. They've all been here at
620:
Sukkot and
Passover have been designated as the time for the change in liturgy since at least the time of the Talmud. On Passover, the liturgy is changed on the first day of the holiday. At Sukkot, it is seen as incongruous to ask God for rain during Sukkot proper, which is celebrated outdoors in
1643:
Sasha, I hear what you're saying, and certainly some of your arguments are valid. I'm very well aware that there are more projects in the WMF universe like
Bulgarian Wikinews than like English Knowledge. Still, LangCom did not undertake its first substantive project closure/deletion in about five
631:
These liturgical additions (or their removal) are seen as an affirmation of the divine power to control the seasons. Accordingly, their insertion or omission in the proper season is seen as critical–so much so that one making an error must repeat his/her prayer. This view led to the rabbinical
833:
is also an invocation in six stanzas, each of which closes with בטל ("in dew" or "with dew"). The stanzas refer both to the physical land and crops of Israel, which are watered in the summer by dew, and to the spiritual health of the Jewish people, whose prayer and Torah study are likened to
578:, "Rectification for Dew") (Sefardi) occurs in the musaf for the first day of Passover to mark the discontinuation of the passage cited above—and in many versions of the liturgy, its replacement with "מוריד הטל" ("He causes the dew to fall") in every Amidah from Passover to Shemini Atzeret.
1035:
prayers, a special melody was naturally adopted for each, for the sections of the Amidah, and for the piyyuṭim therein introduced and associated with them. Hence in each
European ritual melodies arose of much charm, which are already of some antiquity and are well worthy of perpetuation.
1064:
is the most Middle-Eastern in style, but this is due only to the utilization, for the "Geshem" service originally, of two characteristic phrases reminiscent of services performed on the two important occasions of the Jewish year immediately preceding
Shemini Atzeret, when it is sung.
1228:, a definitive mid-14th century CE Sephardi work, mentions such an expanded liturgy. Abudirham, for example, distinguishes the additional services for Shemini Atzeret and the first day of Passover only by saying, "The reader proclaims 'He causes the wind,' etc., before the silent ."
1720:
Finally, while there is now a bit of reasonable activity going on at
Bulgarian Wikinews, there is plenty of evidence that most of it only happened once it became clear that LangCom might really close the project. (Stanqo didn't start contributing regularly until two months ago.)
1728:
Certainly copyvio and other cleanup wasn't being taken seriously until LangCom published its recommendation. The copyvio project was started the day before yesterday. How can we be remotely confident that the quality will remain acceptable if there is no threat hanging over the
1686:
I must add: Grigor claims to be behind speshno.info, but it was never clear to me that he proved it sufficiently to justify his right to put all the contents into the public domain for
Wikinews. Even if he did, though, it was all 5+ years old. And he has a COI on the contents.
1371:
For a similar reason the custom arose of displaying in many synagogues on
Shemini Atzeret a board inscribed with the formula for rain (מוריד הגשם), and of publicly and formally changing it (to one for dew), or removing it, at musaf on the first day of Passover.
986:
also contains a number of other related compositions, albeit sometimes in an appendix. Foremost among these is one that sketches the agricultural work in each of the 12 months, and parallels therewith the influence of each of the 12 signs of the zodiac, setting
1696:
While I've been watching the situation since the beginning, and moderating the discussion on Meta to some extent, I didn't even pull the trigger on starting the closure/deletion mechanism. Other members of LangCom saw what was going on and decided to act.
1671:
LangCom warned Grigor (when it granted additional time to revive the project) that it wanted to see biased and questionable content removed. However, the one real attempt to do that was basically hijacked by the three active contributors at the time.
1700:
Still, it is my opinion that if that RfD had been closed as valid, and the content deleted, other LangCom members might never have seen what they saw as critical problems in the project, and we might have been able to handle this in a less drastic
327:
632:
instruction that at the time of change (Shemini Atzeret or Passover), no private individual should change his or her own prayers, either inside or outside the synagogue, until the change has been proclaimed by the prayer leader, or by the
1629:
The three sections on melodies associated with various communities are copied nearly verbatim. Changes were limited those making language clearer for modern readers, those intended to make statements more neutral in POV, or those adding
1651:
For most projects, "inactivity is not a reason" to close, not to mention delete. For Wikinews projects, we'll sometimes execute a "soft close" (to avoid the embarrassment of an obsolete main page), but we still try not to (really)
845:: "For Thou, O Lord our God, causest the wind to blow and the rain/dew to fall: For a blessing and not for a curse! / For plenty and not for famine! / For life and not for death!" And the congregation each time answers, "
801:
is an invocation in six stanzas, each of which closes either with "For his sake do not withhold water!" or with "Through his merit favor the outflow of water!" The six stanzas successively refer to the merits of the three
1724:
As a sustainable community, three contributors are at best borderline, especially given the history involved. Who knows if they stay involved when the pressure is off? They weren't there a year ago, or even six months
1736:
least eight years, and are all active at Bulgarian Knowledge. I think if you offer them a home at Russian Wikinews, there is a good chance they will accept. If they don't, I hope they will succeed somewhere else.
999:
often have the text illustrated with twelve rude woodcuts. These compositions are not found in Conservative or Reform prayer books, and their recitation even in Orthodox congregations is becoming less common.
601:
prayer, the phrase "משיב הרוח ומוריד הגשם" ("He causes the wind to blow and the rain to fall") is added to the second benediction of every Amidah throughout the rainy half of the year (ימות הגשמים,
535:. It serves as an introduction to the first annual reading of the phrase "משיב הרוח ומוריד הגשם" ("He causes the wind to blow and the rain to fall"). This phrase continues to be inserted in every
1191:
preserve a chant of far more Eastern character, the tonality and construction of which brand it as a more recent offshoot of the Perso-Arab musical system. The Mizraḥi tradition attributes to
1242:
give a poetic prayer after "Shield of Abraham," and another which leads up to the distinctive words of the season; these words being added: "For a blessing, for grace, for joy," etc.
1095:, and they are developed with new phrases into the effective combination here transcribed. According to the system in which so many of the traditional intonations are utilized (see
1208:
While the text of the daily prayers has reflected the beginning and end of the rainy season since Talmudic times, it is not as clear when the liturgy expanded to include the
103:
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672:(additional service) because attendance is high at that point in the prayer service. However, two different practices have emerged as to how this is accomplished:
1611:
Although the content was partially reorganized, most of this article's content draws heavily from the Jewish Encyclopedia article, except as otherwise specified.
1712:
Stanqo (who had a history of a topic ban on Bulgarian Knowledge over some fairly similar issues, though I grant that Wikinews is not the same as Knowledge)
1675:
They have argued, and you have argued, that as they were the only contributors on bgnews at that time, only they were entitled to vote. When a community's
937:
described above is recited, along with the concluding invocation. After this, the reader recites the remainder of the Amidah as on any other festival day.
893:
described above is recited, along with the concluding invocation. After this, the reader recites the remainder of the Amidah as on any other festival day.
617:
between Passover and Sukkot); in most versions of the liturgy (although not all), the phrase "מוריד הטל" ("He causes the dew to fall") is substituted.
419:
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The original request was for a deletion, rather than a closure, because of the highly suspect nature of much of the current contents (at the time).
96:
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point–which is the point in the Amidah where the statement about rain or dew would be recited year-round–the appropriate one of the two
89:
1680:
such discussions where small communities exist, the broader RfD discussion was valid, and the contents should have been deleted.
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appears to be a mutilated fragment of the Sephardic melody. But in place of the other hymns of Gabirol in these services the
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congregations follow the practice described above, although without the short insertions in the first two blessings of the
625:
for the most part; as a result, the liturgical change is delayed until Shemini Atzeret, when the Sukkah is no longer used
1524:
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he didn't think he could get a dozen quality contributors in much less than a year. So we didn't push things.
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The previous two paragraphs draw substantially from, and incorporate text from, a publication now in the
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Check Mordecai on Ta'anit i and Shulchan Aruch Orach Chaim 114 as to how much detail there really is
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Grigor hoped to have a dozen regular contributors by the end of one year. In fact, he has three:
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Add some description of why "mention" is (and can be) in G'vurot; why "prayer" is what it is.
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Check against whether the melody is used in Israel for Kaddish after Geshem/Tal is recited
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were instituted to add solemnity and emphasis to these notable liturgical proclamations.
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represents the entire addition to the liturgy. The prayer leader then proceeds to
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You ask why Luchesar didn't do this anyway. Did you want him to start a wheel war?
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plenty of projects like that existing in the WMF universe. We're not involved.
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Himself (fine, as far as it goes, but with a COI on some of the old content)
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years lightly. Here are some reasons that this particular case was unique.
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The section on "Mentioning the Power of Rain," and most references to
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the way he handled the RfD reflected very poor judgment on his part.
925:, below). The Amidah is then chanted as on any other festival day.
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Prayers concerning rain in its season—but only in its season—are a
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and Passover). It is omitted throughout the dry half of the year (
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prayer preceding the musaf Amidah is chanted with a traditional
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So much being held to depend on the proper proclamation of the
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These phrases are taken, the one from the introduction to the
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Löwit and Bauer, in Shir ha-Kabod, part i., No. 20 (Turkish);
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just prior to the silent Musaf Amidah (or prior to the Ḥatzi
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Journal of the Folksong Society, vol. i., No. 2, p. 34.
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prayer books include a shortened, translated version of the
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De Sola and Aguilar, Ancient Melodies, No. 45 (Sephardic);
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With the Sephardim the most representative melody of the
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use from the 10th to the 15th century. The close in the
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This page has been removed from search engines' indexes.
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and the Amidah, recited as on any other festival day.
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Details and customs associated with the recitation of
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Baer, Ba'al Tefillah, Nos. 834-838 (Ashkenazic airs);
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752:(prayer leader) of the musaf on the days on which
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1626:The section on "Variations in Practice" is new.
841:concludes with a threefold invocation by the
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8:
921:closely related to those of Yom Kippur (see
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57:. A user sandbox is a subpage of the user's
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1595:; et al., eds. (1901–1906).
1513:; et al., eds. (1901–1906).
901:In Israel, the recitation of the
858:In Israel, the recitation of the
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219:Holidays / memorial days
1605:. New York: Funk & Wagnalls.
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1519:. New York: Funk & Wagnalls.
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232:Yom HaAtzmaut (Independence Day)
67:Create or edit your own sandbox
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125:Traditional
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1689:At minimum,
1630:hyperlinks.
1495:JE Template
1362:, 114, 2, 3
1360:Oraḥ Ḥayyim
1312:; see also
1142:commencing
1087:during the
966:Additional
485:JewishMusic
131:observances
1715:Zelenkroki
1568:References
1458:add JE ref
1263:2017-07-27
1078:Yom Kippur
1062:Ashkenazim
953:. Current
897:Version 2.
804:Patriarchs
768:Yom Kippur
691:Vilna Gaon
687:Ashkenazim
567:Tikkun Tal
487:goes here.
481:goes here.
193:Tisha B'Av
183:Lag BaOmer
149:Yom Kippur
1287:Shacharit
1008:based on
854:Version 1
685:and most
525:תיקון גשם
507:תפילת גשם
479:otheruses
323:Rabin Day
305:Herzl Day
59:user page
54:StevenJ81
48:the user
1729:project?
1677:de facto
1623:article.
1597:"Geshem"
1532:Invalid
1395:"Geshem"
1348:Mordecai
1314:Berakhot
1239:siddurim
1222:Mordecai
1210:piyyutim
1105:"Geshem"
1029:"Geshem"
1023:Melodies
1006:maḩzorim
997:maḥzorim
991:against
983:(maḥzor)
968:piyyutim
959:piyyutim
935:piyyutim
923:Melodies
891:piyyutim
887:Melodies
775:piyyutim
766:, as on
754:"Geshem"
718:Chasidim
697:piyyutim
678:Sefardim
609:between
576:תיקון טל
558:תפילת טל
541:Passover
464:Article
357:Cheshvan
321:Yitzhak
303:Theodor
276:Seharane
264:holidays
178:Passover
168:Hanukkah
46:This is
1590::
1508::
1449:add ref
1440:add ref
1431:add ref
1302:Ta'anit
1258:Knesset
1159:Levant
1084:(lulav)
1072:Ne'ilah
1016:Ḥasidim
820:Red Sea
711:Kaddish
352:Tishrei
295:Knesset
271:Mimouna
221:of the
198:Tu B'Av
188:Shavuot
139:Shabbat
50:sandbox
1652:close.
1559:Amidah
1352:Ta'an.
1310:Gemara
1306:Mishna
1214:Geshem
1173:Geshem
1163:melody
1153:ḥazzan
1124:Geshem
1109:"Ṭal."
1093:Sukkot
1089:Hallel
1050:Geshem
955:Reform
951:Amidah
919:melody
907:Geshem
903:piyyut
883:melody
864:Geshem
860:piyyut
843:Ḥazzan
839:piyyut
827:piyyut
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779:Geshem
763:kittel
749:Ḥazzan
730:Amidah
722:Geshem
703:Geshem
662:Geshem
652:Geshem
640:Geshem
635:gabbai
623:sukkah
611:Sukkot
599:Amidah
584:Geshem
572:Hebrew
554:Hebrew
537:Amidah
521:Hebrew
503:Hebrew
466:Geshem
397:Tammuz
372:Shevat
362:Kislev
345:months
315:David
309:Ze'ev
154:Sukkot
117:Israel
1336:e.g.,
1334:See,
1149:major
1033:"Tal"
993:Nisan
989:Aries
812:Aaron
810:, of
808:Moses
806:, of
758:"Ṭal"
676:Most
670:musaf
615:i.e.,
607:i.e.,
529:musaf
392:Sivan
382:Nisan
367:Tevet
173:Purim
16:<
1725:ago.
1701:way.
1639:Note
1550:help
1538:help
1354:i.;
1316:33a.
1304:2a:
1218:Tal.
1216:and
1107:and
1031:and
847:Amen
781:and
770:.
664:and
654:and
642:and
621:the
586:and
511:Rain
407:Elul
387:Iyar
281:Sigd
69:here
1350:on
1281:In
1091:of
911:Tal
909:or
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868:Tal
866:or
862:of
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829:of
797:of
783:Tal
777:of
756:or
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724:or
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705:or
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656:Tal
644:Tal
588:Tal
562:Dew
129:and
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1621:JE
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