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s such as purim 5 on the other hand yotzer piyutim were recited on many shabbosos throughout the year at some point in the nineteenth century yotzer piyutim and to a lesser extent maarivim began to fall out of usage in many communities kerovos fared a bit better and indeed many communities today such mesivta tifereth jerusalem mtj of the lower east side manhattan the synagogues affiliated with the jewish educational center jec in elizabeth new jersey the hendon adas in london as well as many chasidic synagogues recite kerovos today 6 it must be remembered that yotzer piyutim were recited on many more occasions than kerovos and therefore dropping yotzer piyutim means dropping piyut for most shabbosos of the year a prominent western ashkenaz kehilloh is k hal adath jeshurun kaj in washington heights where they recite all piyutim of all genres of the printed western ashkenazic rite 7 there are a few other western ashkenaz communities that recite all or most piyutim mostly in europe however to the best of my knowledge ggbh is the only eastern ashkenaz synagogue in the world which i know for sure recites yotzer piyutim throughout the year 8 my great grandfather davened in ggbh from 1939 until the end of his life in 1971 iii about my great grandfather s chumash my great grandfather s chumash siddur is a five volume chumash one sefer per volume with english translations on facing pages the haftoros are printed after each parsha according to both the ashkenazic called german in english and sephardic called portuguese in english customs however it does not contain any megillos the second half of the volume is a shabbos siddur with the following title תפלות לשבתות עם היוצרות מראשית השנה ועד אחרית השנה 9 the english title of this section is simply sabbath service the main part of the siddur contains an english translation and the entire siddur including piyutim include english instructions more about that later just a few notes about the nusach of the siddur itself every time kaddish is printed it is preceded by the verses ועתה יגדל נא כח ד כאשר דברת לאמר numbers 14 17 and זכר רחמיך ד וחסדיך כי מעולם המה psalms 25 6 with instructions to recite these verses in an undertone 10 following mincho on friday afternoon the following instruction appears the reader in the repetition of the ameedah finishes at בשלום and says kaddish it is clear from this instruction that oleinu was not recited because the services of kabbolos shabbos and maariv followed immediately after mincho ba me madlikin appears after kaddish tiskabal of maariv after ba me madlikin appears an instruction to recite kiddush in shul after mincho of shabbos there appears pirkei avos for the summer and borechi nafshi and shir ha maalos psalms 104 and 120 134 for the winter none of these features is surprising as they are all typical of old school ashkenazic shuls both western and eastern 11 also the book does not have מזמור שיר חנוכת הבית לדוד before boruch sh omar the minhag to recite this psalm is quite late and it is not surprising that it does not appear here although it is recited in ggbh and i do not know what is done today in united synagogue congregations another interesting minhag regards shabbos mincho after the torah is read some congregations say מזמור שיר ליום השבת till עולתה בו page 16 in the evening service this minhag is not so well known in america or israel but it appears to have been common in eastern ashkenaz shuls i have seen it personally in ggbh and i have heard that various shuls in new york such as ohab zedek and jewish center recite it in addition the book contains some specifically british minhogim for example the following instruction appears in most english congregations the following psalm and hymns are said before ברוך שאמר this is referring to shir shel yom shir ha yichud and shir ha kovod aanim zemiros which are printed on the subsequent pages 12 additionally the prayer for the royal family appears in the form הנותן תשועה after yekum purkon and the mi she beirach for the congregation the figures named in it are אדונינו המלך our sovereign lord king edward our gracious queen alexandra george prince of wales the princess of wales and all the royal family ירום הודם 13 according to raphael dascalu the phrase in most english congregations indicates a community following the practices of the united synagogue and this brings us to the main point of our paper that an apparently united synagogue rite was reciting full piyutim throughout the year any further information from readers about what community this book is associated with would be appreciated the prayer for the royal family note that ggbh where my great grandfather davened and which still recites most piyutim today is not a member of the united synagogue it does not affiliate with that organization and moreover the founders of the ggbh community arrived in england as refugees only in the late 1930s almost seventy years after the founding of the united synagogue it is quite possible though by no means certain that by the late 1930s the united synagogue communities were no longer saying yotzer piyutim the practices of ggbh are primarily based not on pre existing british practice but on the customs of hamburg and berlin which the refugees had taken with them from mainland europe nonetheless both the old united synagogue practices and those of hamburg and berlin were based on the traditional eastern ashkenazic rite and therefore would have been similar 14 iv the piyutim contained in the chumash siddur before we talk about the piyutim proper we should mention a few passages that are added or substituted in the nusach ha keva when piyutim are recited in birchos kerias shema of shacharis the main part of the siddur contains three passages to be added or substituted in birchos kerias shema the first is right after the opening of the berocho of yotzer or אור עולם באוצר חיים אורות מאופל אמר ויהי the second replaces the passage v ho ofanim v chayos ha kodesh והחיות ישוררו וכרבים יפארו ושרפים ירנו ואראלים יברכו פני כל חיה ואופן וכרוב לעמת שרפים לעמתם משבחים ואומרים the third replaces the paragraph al ho rishonim על הראשונים ועל האחרונים לעולם ועד חוק ולא יעבור אמת שאתה הוא ד א לוהינו וא לוהי אבותינו לעולם ועד אתה הוא מלכנו מלך אבותינו אתה למען שמך מהר לגאלנו כאשר גאלת את אבותינו אמת מעולם שמך הגדול עלינו נקרא באהבה אין א לוהים זולתך 15 there is also a fourth passage which is added to birchos kerias shema on some days when piyutim are added namely בגלל אבות תושיע בנים ותביא גאלה לבני בניהם however this siddur prints this passage at the end of the relevant piyutim and not in the body of the siddur the piyutim themselves yotzros for the year as well as kerovos for 4 parshios and shabbos hagodol are printed after musaf before mincho and they appear in the same size font as the rest of the sefer 16 each volume contains only those piyutim that are relevant during the time of the reading of that sefer 17 there is no english translation for the piyutim which is somewhat surprising and this must have been an annoyance to british jews given the difficulty in understanding piyutim however the book includes detailed english instructions about the exact locations in the shabbos service for each relevant piyut these facts namely that the piyutim are printed before mincho that the books contains detailed instructions of where they are recited and that they are printed in the same size as the rest of the sefer seem to make it fairly clear that the congregations in england around this time were actually reciting these piyutim the editors did not simply include them for cosmetic or reference reasons this is interesting because today united synagogue congregations barely recite piyutim at all and certainly not yotzer piyutim i would appreciate any information from readers who might know when yotzer piyutim fell out of use in united synagogue congregations note the instructions for where in the service to recite each piyut also note the livorno typeface which is further evidence of sephardic influence on the ashkenazi community there are a few weeks on which different eastern ashkenazic communities recited different piyutim for the same occasion in these cases many nineteenth to twentieth century siddurim such as avodas yisroel eastern published by seligman baer and otzar ha tefilos published by the vilna romm printing press indicate both variants this siddur indicates only one in each case this is valuable evidence for what was practiced in england at the time these are guf yotzer 18 for shabbos hagodol אאמיר מסתתר and not אתי מלבנון the other variant ofan 19 for the first shabbos after pesach ארוגי עוז and not אראלים וחשמלים the other variant ofan for the second shabbos after pesach יחיד ערץ whereas some other eastern ashkenazic congregations recited no ofan this week note that baer s siddur indicates ארוגי עוז as the general eastern ashkenazic custom perhaps meaning the polish lands and אראלים וחשמלים as behm and bruenn that is bohemia and brno the region later known as oberland austria western hungary and czech lands on the other hand he indicates יחיד ערץ as specifically the rite of behm and bruenn ggbh recites the two ofanim as indicated in this book however they say אתי מלבנון as the guf yotzer for shabbos hagodol my great grandfather would have had trouble following on this shabbos although perhaps he just said the wrong one since anyway it would have been recited almost entirely silently another feature worth noting is the inclusion of the piyutim of the genre of ahavo 20 on various shabbosos over the course of the year this would be unremarkable since all printings of eastern ashkenazi piyutim include them however we must note it here because ggbh does not recite ahavos and it seems from their minhogim book that they never did it is unclear if any synagogue in the world recites these piyutim today any information from readers would be appreciated 21 v conclusion in conclusion this volume opens up a window into the practices of the british ashkenazic synagogues of the early twentieth century in this paper we have seen that the practice of reciting piyutim which is so commonly disregarded today was still being followed the book does not even contain a note that some congregations omit or some congregations recite rather it is simply assumed that piyutim are recited we hope that the worshippers of the time saw the beauty of these piyutim and that the piyutim enhanced their prayer experience appendix unusual candle lighting times i m not quite sure what s going on with these candle lighting times which appear for a couple weeks of each year note this is the page in the vayikro volume so it is not meant to contain the whole year but i can t find any rhyme and reason even for which weeks it does or does not include however see the post at http onthemainline blogspot com 2009 06 what time is shabbos in 1842 html also note that all of these candle lighting times listed are only for before this sefer is printed furthermore the latest candle lighting time for the entire year is 7 o clock but plag ha mincho the earliest time to light candles for shabbos in london gets as late as 7 39 so it appears that they were using a different time system than is currently in place of course the lack of daylight saving time could account for that discrepancy 1 in reality this book could not really be the second edition but rather a later edition nor could it really have been printed as a whole in 1900 according to the catalog entry at worldcat org there was a second edition of this book printed in 1867 as well as in 1893 such that the 1900 edition must be at least the fourth edition meaning that our book which in truth must have been printed between 1901 and 1910 as we can see from the prayer for the royal family must be at least the fifth edition as another suggestion it is possible that the printing of the book actually began in 1900 and continued passed the accession of king edward to the throne in january 1901 this would mean that the title page was printed before the rest of the book which seems unlikely moreover we know that the claim on the title page that this is the second edition is inaccurate so the possibility that there could be other inaccuracies on the title page should not be surprising the fact that the candle lighting times in the book see appendix begins with 1879 further complicates the picture of when the book was printed as the candle lighting times have clearly been updated since the first appearance of the second edition in at latest 1867 but they are not up to date in our edition 2 see y prager the early years of london s ashkenazi community in yerusaseinu 5 2011 page 8 footnote 23 the spelling i would have expected in an ashkenazic publication such as this would be לאנדאן 3 see j and a fraenkel prayer and piyyut in the mahzor nuremberg hebrew 2008 here pp 6 8 to be published in an expanded version in english in the forthcoming volume on machzor nuremberg note that various communities in northern germany including hamburg where my great grandfather was from followed the eastern minhag see d goldschmidt machzor for rosh hashanah hebrew introduction page xiv יד 4 in ashkenaz maarivim were recited only on yom tov the book discussed here is a siddur not a machzor so it does not include any yom tov liturgy therefore we will not address maarivim here 5 this describes the situation in ashkenaz in other regions the recitation of kerovos was not limited to these occasions in fact the cairo geniza reflecting the prayer traditions of eretz yisroel of over a thousand years ago contains kerovos for every shabbos of the year and ever for weekdays such as tu b shvat 6 tragically many communities in the 20 th century probably only in the second half have dropped kerovos for regolim and say only 4 parshios shabbos hagodol and yomim noroim the origin of the practice is unclear but it is probably a result of not having machzorim whereas the kerovos for 4 parshios have been printed in siddurim in recent centuries 7 there are a very few piyutim printed in the western machzorim that kaj does not say but these exceptions are negligible in all cases these were piyutim that were already not said in frankfurt 8 i have heard rumors of synagogues in vienna budapest sydney australia kiryat sefer stamford hill london and monsey which recite yotzer piyutim although i have not substantiated these and i do not know how consistently they recite them any information about any of these places or other synagogues would be much appreciated 9 the word תפלה or תפלות was and in some cases still is used as the word for a siddur in many ashkenazic communities the subtitle of the siddur מראשית השנה ועד אחרית השנה is based on deuteronomy 11 12 although the text there reads ועד אחרית שנה without the hey 10 this is true even before shemone esrei of maariv and borechu of shacharis even though at these times there is a potential issue of hefsek 11 the no...