Summary of Yotzrot in Siddur Otzar Hatefillot for Other Occasions
Uvechein – and now that we have examined the Maaravot, Yotzrot, and Kerovot through the major points of the yearly cycle, I will list the Yotzrot included in Siddur Otzar Hatefillot for other occasions of the year. The style of these piyyutim is more obscure than those of the Yamim Tovim. They are not found in any of the other Siddurim that I have examined. These consist of all sections of Yotzrot, including the Meora and Ahava sections that are generally not found for the Yamim Tovim (other than one exception noted for Shabbat Ḥol Hamoed Pesaḥ), but do not include any Kerovot. My comments are sparse and not intended to be comprehensive. Rather, they note some highlights of each set.
Occasion
(classification)
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Comments
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First Break in the Four Parshiyot
(Yotzer, Ofan, Zulat)
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There is always at least one break in the Four Parshiyot. At times, there are two. If Rosh Ḥodesh Adar (or Adar II) occurs on a weekday, the first break will be between Shabbat Shekalim and Shabbat Zachor. If that Rosh Ḥodesh occurs on Shabbat, the break will be between Shabbat Zachor and Shabbat Parah. (That day will be Shushan Purim, and in Jerusalem will be Purim itself.) The Yotzer reviews the laws of the dates of the festivals, and mentions the institution of the Four Parshiyot – two before the Megillah is read, and two following.
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Second Break in the Four Parshiyot
(Yoter, Ofan, Zulat)
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If Rosh Ḥodesh Adar (or Adar II) occurs on a Thursday / Friday, there will be a second break in the Four Parshiyot, which will be between Shabbat Zachor and Shabbat Parah. The Yotzer once again reviews the dating of the festivals, and reviews the Four Parshiyot. It details each of the four possibilities for Rosh Hodesh Adar II, and describes the breaks in the Four Parshiyot for each configuration. Anyone fascinated by the intricacies of the Jewish calendar will find this Yotzer quite interesting.
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First Shabbat after Pesaḥ
(Yotzer, Ofan, Ahava, Zulat, Geula)
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Yotzrot exist for each of the six Shabbatot of the Sefira period between Pesaḥ and Shavuot. Aside from the usual three sections, (Yotzer, Ofan, Zulat), each set has a Geula (which we are normally familiar with only on Pesaḥ), as well as an Ahava. The Ahava is replaced with a Meora on the second Shabbat. If the first day of Pesaḥ occurs on Shabbat, there will be seven Shabbatot during this period in Israel. However, it seems that the Yotzrot were tuned for the Diaspora, as no mention is made of a seventh Shabbat. The general theme of these piyyutim is a lament for the long exile, and a longing for the redemption.
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Second Shabbat after Pesaḥ
(Yotzer, Ofan, Meora, Zulat, Geula)
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Unlike the rest of the Yotzrot in the Sefira period, the Yotzrot for this Shabbat includes a Meora instead of an Ahava. The Meora looks forward to the light of the Messianic era.
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Third Shabbat after Pesaḥ
(Yotzer, Ofan, Ahava, Zulat, Geula)
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The refrain of the Zulat is: Hasten to my aid. The refrain of the Geula is: Why will You forget us forever (Based on Lamentations 5:20).
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Fourth Shabbat after Pesaḥ
(Yotzer, Ofan, Ahava, Zulat, Geula)
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In years where Behar and Beḥukotai are split, there is an instruction to switch the Geula for the fourth and fifth Shabbat. This is because the Geula of the fifth Shabbat contains a reference to the Yovel – which is appropriate for Parshat Behar.
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Fifth Shabbat after Pesaḥ
(Yotzer, Ofan, Ahava, Zulat, Geula)
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The refrain of the Ofan is: קוֹל השׁם בַּכֹּחַ קוֹל השׁם בֶּהָדָר from Psalms 29:4. This Psalm is part of the Kabbalat Shabbat service and is also recited as the Torah is put away on Shabbat morning. The refrain of the Zulat is: Until when, O Gd?
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Shabbat prior to Shavuot
(Yotzer, Ofan, Ahava, Zulat, Geula)
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Aside from the usual themes of these Yotzrot for the Shabbatot of Sefira, the Ofan is based on the approach to Mount Sinai in anticipation of the giving of the Torah on Shavuot. The Zulat mentions the period of preparation [Hagbalah]. It also notes the tribulations with which our people were afflicted in the timeframe before Shavuot – a reference to the Crusades.
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Shabbat following Shavuot
(Yotzer, Ofan, Meora, Zulat)
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The Yotzer mentions the giving of the Torah on Mount Sinai, and makes note of Shavuot (Yom Habikurim) when a new offering is to be brought. The Zulat reminisces about how happy the Children of Israel were to have received the Torah.
In most years, the Shabbat following Shavuot is Naso. In the relatively uncommon case where it is Behaalotecha, the Meora is replaced with that of Behaalotecha, described below.
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Behaalotecha
(Meora)
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The Meora describes the mitzvah of the daily lighting of the menorah in the Beit Hamikdash. This Meora is also said on the second Shabbat of Ḥanuka.
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Shlaḥ
(Ahava)
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The Ahava for Shabbat Shlaḥ is based on the commandment of Tzitzit, which appears at the end of the parsha. As this piyyut is an Ahava, it is recited just before the recitation of the Shema, the third paragraph of which includes the recitation of the section of Tzitzit.
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Ḥukat
(Ahava)
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The refrain of this Ahava is based on the Song of the Well, appearing in this parsha (Numbers 21:17).
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Shabbat Naḥamu
(Yotzer, Ofan, Ahava, Zulat; also a Meora – see below)
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It is interesting that there are no Yotzrot for the preceding Shabbat – Shabbat Ḥazon.
The Yotzer section of Shabbat Naḥamu focuses on the theme of comfort. The Ahava section, which immediately precedes the Shema, has the refrain “As I read Shema Yisrael…” The first chapter of the Shema occurs in Parshat Vaetḥanan, which is always read on Shabbat Naḥamu. Thus, there is a double motivation for the existence of Yotzrot for this Shabbat.
See below for the Meora which is also recited on this Shabbat, in recognition of the Aseret Hadibrot that are included in this parsha. The Meora is for both Vaetḥanan and Yitro.
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Ekev
(Ahava)
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The theme of this Ahava is the mitzvah of Tefillin, as an insignia on the head and on the arm. The parsha contains the second chapter of the Shema, which includes the mitzvah of Tefillin. The mitzvah of Tefillin is mentioned four times in the Torah: twice in Bo, once in Vaetḥanan and once in Ekev. Vaetḥanan has its own Yotzer. It is unclear why Ekev was chosen over Bo to include the Ahava of Tefillin.
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Shabbat prior to Rosh Hashanah
(Yotzer, Ofan, Zulat)
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The Yotzer mentions that Gd is about to ascend the throne of judgment. The Ofan has the refrain: Exalt Gd our Lrd, and bow to His holy mountain. Seemingly this is a hint to the fact that we will be exalting Gd on Rosh Hashanah. The Zulat notes that we will arise early to entreat Gd – a reference to the Seliḥot services, which begin during the night following this Shabbat in many years. (In some years, Seliḥot have already begun on the previous week, and are well in progress at this point.)
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Shabbat Shuva
(Yotzer, Ofan, Zulat)
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The Yotzer notes that we will arise early to entreat Gd – a reference to the ongoing Seliḥot of the Aseret Yemei Teshuva. The Ofan begins with the word Haazinu. In the majority of years (60.5% of the time), Shabbat Shuva is on Parshat Haazinu. (In other years, it is on Parshat Vayeilech – the determining factor being if either Rosh Hashanah or Yom Kippur occur on Shabbat, Shabbat Shuva will be on Haazinu). The Zulat focuses on the concept of repentance.
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Shabbat between Yom Kippur and Sukkot
(Yotzer, Ofan, Zulat)
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If neither Rosh Hashanah nor Yom Kippur fell on Shabbat, there will be a Shabbat between Yom Kippur and Sukkot. This will occur in a minority of years (39.5% of the time). The piyyutim express the hope that the fallen sukkah of David will be restored, but, surprisingly, do not focus on an overview of the concepts of the upcoming festival.
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Shabbat of a Brit Mila
(Yotzer, Ofan, Zulat, Geula)
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As can be expected, the piyyutim focus on the mitzvah of Brit Mila. The Geula is the Yom Layabasha piyyut of the seventh day of Pesaḥ by Rabbi Yehuda HaLevi. No instruction is given as to which set of Yotzrot would take precedence if the Brit Mila occurs on a Shabbat or Yom Tov where different Yotzrot are said. Although no indication is given as to whether these Yotzrot are only to be recited if the Brit Mila is taking place on Shabbat or Yom Tov, one can surmise from the title (Yotzer Labrit Mila), which does not mention Shabbat, that these are meant to be recited on a weekday Brit as well.
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Beshallaḥ
(Geula)
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Given that the Shirat Hayam is read on this Shabbat, the Yom Layabasha Geula of the seventh day of Pesach is to be recited.
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Shabbat Rosh Ḥodesh
(Yotzer, Ofan, Zulat)
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Given that Rosh Ḥodesh floats throughout the days of the week (due to the 29-day gap between one Rosh Ḥodesh and the next), Shabbat Rosh Ḥodesh will occur two or three times in a year. The refrain of the Ofan comes from the Haftarah of the day: מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ [from one Rosh Ḥodesh to the next, and from one Shabbat to the next] (Isaiah 66:23). What should be the appropriate instruction if Shabbat Rosh Ḥodesh occurs on a day which also has Yotzrot in its own right? The Siddur mentions that if Shabbat Shekalim or HaḤodesh occur on Rosh Ḥodesh, the Ofan of the day (presumably not the other sections of the Yotzrot) is to be replaced with that of Rosh Ḥodesh. Curiously, the Siddur gives no such instruction for Shabbat Ḥanukah or the second of the Shabbatot of Sefira, either of which also can fall on Rosh Ḥodesh.
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Bereishit
(Yotzer, Ofan, Zulat)
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The Yotzer overviews each day of creation in very obscure poetry, and concludes with the mention of Shabbat as a day of rest and enjoyment. The Ofan also refers to the creation, with the refrain: In Whose hand is the soul and spirit of all living beings, the Creator of mountains and Fashioner of the wind. Gd reigned alone until He created the world.
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Vayeira
(Ahava)
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The refrain is וּבְכֵן קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ אֲשֶׁר אָהַבְתָּ [And so, take your son, your only child whom you love], based on Genesis 22:2 from the parsha. Although this pasuk is from the Akeida, the theme of the piyyut is not the Akeida, but rather a plea for Gd to save His only son (i.e. the Jewish people) from their enemies.
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First Shabbat of Ḥanuka
(Yotzer, Ofan, Meora, Zulat)
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The Yotzer describes the well-known story of Chana and her seven sons, and the bravery of Judah the Maccabee. The sages commanded the lighting of candles for eight days. The combination of Shabbat and Ḥanuka (and in some years Rosh Ḥodesh) provides an occasion to testify that the Kingdom is Gd’s forever. The Ofan mentions the seven-branched menorah of the Beit Hamikdash. The Meora (the term itself means light) also makes mention of the light of the menorah.
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Second Shabbat of Ḥanuka
(Yotzer, Ofan, Meora, Zulat)
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If Ḥanuka begins on Shabbat, there will be two Shabbatot of Ḥanuka. This happens approximately 18.5% of the time. The Yotzer repeatedly mentions the eight-day observance of the holiday. The Meora is the same as the one recited on Shabbat Behaalotecha, focusing on the lighting of the menorah in the Beit Hamikdash. (The opening part of Behaalotecha, which describes the mitzvah of the lighting of the menorah, is the conclusion of the special Zot Ḥanuka Torah reading of the eighth day of Ḥanuka.) The Zulat begins with the thought that there is no saviour and redeemer other than Gd – a very appropriate thought on a holiday celebrating a military victory which came with Gd’s help.
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Yitro and Vaetḥanan
(Meora)
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Above, a set of Yotzrot including a Yotzer, Ofan, Ahava, and Zulat, were noted for Shabbat Naḥamu, which invariably falls on Vaetḥanan. There is also a special Meora for that week, as well as for the week of Parshat Yitro. These two parshiyot have the Aseret Hadibrot in common. The Meora begins by saying that the statements of Gd are pure, more precious than pearls, etched on the hearts, and bound to the souls.
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Overview of Authorship of the Yotzrot and Kerovot
Uvechein – and now I will list an overview of the authors of the Yotzrot and Kerovot. I will only include the main set, and not the additional ones only found in Otzar Hatefillot. Many of the Kerovot with multiple piyyutim have different authors – especially those of the Yamim Noraim. The author listed is that of the main structure of the Kerovot for the specific day. I did not investigate the authorship of the many individual piyyutim of the Yamim Noraim.
Biographies of many of the main paytanim are readily available, so are not provided here in full. See below for a table of biographical references. Some of the other paytanim are obscure, and are only known by name. I culled the names of the authors of the piyyutim for the Shalosh Regalim and the Yamim Noraim from the Artscroll Maḥzor.
Occasion
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Author
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Four Parshiyot
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Rabbi Eleazar HaKalir – his name forms an acrostic in the first piyyut after חַיּ וְקַיָּם נוֹרָא וּמָרוֹם וְקָדוֹשׁ on each of the four Shabbatot. (This is a common place for the author of Kerovot to sign their names).
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Purim
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Rabbi Eleazar HaKalir
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Shabbat Hagadol
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Rabbi Yosef Tov Elem
Vayehi Baḥatzi Halayla –Yanai
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First day of Pesaḥ
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Maaravit – Rabbi Meir ben Yitzḥak Shliach Tzibbur (who was also author of Akdamut on Shavuot)
Yotzrot – Rabbi Shlomo bar Yehuda HaBavli (Zulat: Mordechai Hakatan)
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Second day of Pesaḥ
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Maaravit – Rabbi Meir ben Yitzḥak Shliach Tzibbur
Yotzrot – Rabbi Meshulam ben Kalonymus
Kerovot – Rabbi Eleazar HaKalir
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Shabbat Ḥol HaMoed Pesaḥ
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Yotzrot – Rabbi Shimon bar Yitzḥak HaGadol
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Seventh day of Pesaḥ
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Maaravit: Rabbi Yosef ben Yaakov
Yotzrot: Rabbi Shimon bar Yitzḥak HaGadol
Geula: Rabbi Yehuda HaLevi
Kerovot: Rabbi Shimon bar Yitzḥak HaGadol
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Eighth day of Pesaḥ
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Maaravit: Rabbi Yekutiel ben Yosef
Yotzrot: Ofan has the name Rabbi Moshe bar Yitzḥak. Zulat is the same as the previous day: Rabbi Shimon bar Yitzḥak HaGadol
Kerovot: Rabbi Moshe ben Kalonymus
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First day of Shavuot
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Maaravit: Rabbi Yosef HaKatan bar Shmuel
Yotzrot: Rabbi Shimon bar Yitzḥak HaGadol
Kerovot: Rabbi Eleazar HaKalir (Seder: presumably Rabbi Shimon HaGadol)
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Second day of Shavuot
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Maaravit: Rabbi Yitzḥak ben Moshe
Yotzrot: Rabbi Shimon bar Yitzḥak HaGadol
Kerovot: Rabbi Shimon bar Yitzḥak HaGadol
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Tisha B’Av
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Rabbi Eleazar HaKalir (who also authored many of the Kinot of the day)
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First day of Rosh Hashanah
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Yotzrot: Rabbi Eleazar HaKalir
Kerovot Shaḥarit : Rabbi Eleazar HaKalir (Reshut: Rabbi Yekutiel ben Moshe)
Kerovot Musaf: Rabbi Eleazar HaKalir (Unetane Tokef: Rabbi Amnon of Mainz via Rabbi Kalonymus ben Meshullam)
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Second day of Rosh Hashanah
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Yotzrot: Rabbi Shimon bar Yitchak HaGadol
Kerovot Shaḥarit : Rabbi Shimon bar Yitzḥak HaGadol (Unetane Tokef: Rabbi Amnon of Mainz via Rabbi Kalonymus ben Meshullam)
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Yom Kippur
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Yotzer: Unclear. (Ofan: Rabbi Kalonymus ben Moshe)
Kerovot Shaḥarit: Rabbi Meshulam ben Kalonymus / Rabbi Yosef ben Yitzḥak ibn Avisur
Kerovot Musaf: Rabbi Eleazar HaKalir (Unetane Tokef: Rabbi Amnon of Mainz via Rabbi Kalonymus ben Meshullam)
Kerovot Minḥa: Rabbi Elia ben Mordechai
Kerovot Neila: Rabbi Eleazar HaKalir
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First day of Sukkot
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Maaravot: Rabbi Yosef Tov Elem
Yotzrot: Rabbi Eleazar HaKalir
Kerovot: Rabbi Eleazar HaKalir
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Second day of Sukkot
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Maaravot: Rabbi Yechiel ben Yitzḥak
Yotzrot: Unclear
Kerovot: Rabbi Eleazar HaKalir
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Shabbat Ḥol HaMoed Sukkot
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Yotzrot: Yehuda (Ofan: Rabbi Yitzḥak HaKatan)
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Shemini Atzeret
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Maaravot: Rabbi Daniel bar Yaakov
Yotzrot: Unclear (Ofan: Rabbi Amitai ben Shefatiah)
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Simḥat Torah
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Maaravot: Yitzḥak HaKatan
Yotzrot: Rabbi Moshe bar Shmuel (Ofan: Rabbi Amitai ben Shefatiah)
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© 2020 by Jerrold Landau
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