Well before the Ari, life was simple. You prayed anskenaz, sephardic, italian or bladi. If you moved from one place to another, you took on all of the customs of the place.

Well then the Ari came along with his siddur influenced by kabbalistic thoughts. It was basically sefardic. The askenazic chasidim weren't ready to give up their nusach so they just took parts of it and its was termed sefard. To justify the sudden change from the minhag of our fathers, the chasidim came up with the thirteenth way which can be found in the introduction to the Habad siddur. Unfortunately, there was no committee to decide what parts to take from the sephardic siddur and the resultant nusach doesn't fit anyone's criteria (too many words in the prayer or not enought). The exception to this is Torat Ohr which with a few changes becomes Tehilat Hashem and Rinat Yisrael Sephard (based on Tehilat Hashem). As the family was Chassidic, I went with Tehillat Hashem, although my uncle decided on the Silva edition.
When coming to a new country, the community can decide their own rules. In Israel, Rav Ovadia's pesack seems the most logical. To that we can add the pesack of the Razbaz when all of the Jews from the world started showing up in Solinika, that he didn't care what you did in fez or jerba, there are only two nusachs, askenaz or sephardic.

Although theoretically a ger can pick and choose whatever minhagim he wishes, as a practical matter he is advised to select a single group and follow them.

Aryeh Shore

I had the impression that the oldest and purest nussach was nussach Ashkenaz and that everyone before the Ari used it. It wasn't called Nussach Ashkenaz before the other ones developed. Rav Moshe Feinstein paskened that one must ask a shaila in order to switch from Ashkenaz to something else such as Sefard or Ari but not from one of those to Ashkenaz. I was told that Rav Ovadia Yosef said the opposite. After all, the Ari improved on the siddur. I don't know how the Ari could have edited an original nussach but he had very broad shoulders and much of his emendations are based on Kabbala. It turns out, however, that there was a Nussach Eretz Yisrael and a Nusach Bavel in ancient times. Some of the Ashkenaz siddur comes from Bavel oddly enough. I think that's because Rashi's school used the Vitry nussach that was based on the Geonim's tradition. I could be wrong on this. It needs someone more scholarly than me to investigate.

quote:

Originally posted by Yisroel Phillips:
There is a Teshuvah of Rav Ovadiah Yosef (Yechaveh Da'as 5:33) where he rules that someone who came from an Ashkenazi country and converted in Eretz Yisrael should take on the customs of the Shulchan Aruch (who Rav Ovadiah holds was the "Mora D'Asra" for Eretz Yisrael), both the leniencies and the stringencies. He should also daven with the Nusach of Edot Mizrach.

Yisroel, Shalom!

With all due respect to Rav Ovadiah Yoseph, who is no doubt one of the greatest Rabbis of our generation, in the area which you just mentioned it is a well-known fact that he holds this opinion. Yet, being raised in a Yemenite Yeshiva, I often heard my own Rabbi and other scholars say that they differ with Rav Ovadiah Yoseph in this particular matter. They say that, even in Eretz Yisroel, each man should continue with the traditions of his own forefathers; those who followed Rambam should continue with Rambam, while those who followed the Rama should continue with the Rama. In fact, the Yemenites continue with their own traditions even to this day, and the Ashkenazim continue with their own traditions even to this day, in spite of Rav Ovadiah Yoseph's opinion of Maran, the author of the Shulhan Arukh.

As for the proselytes (Gerei Ha-Tzedek) to our religion, I have often heard it stated by many Rabbis in Israel that they have the option to choose which direction and nusach they want to follow. Since they become like new-born babes after their conversions, they are neither Ashkenazim or Sephardim, but they must choose which of these best fits their tastes. I think it would be wise that a proselyte stick with the tradition and nusach belonging to that community which was the most influential in bringing him under the wings of the Divine Presence. In this case, he could always lean on them in areas of doubt when and if they arise, etc.

Sincerely,
David

re: Nusach Arizal
I re-learnt to pray using this Nusach.
I can personally vouch that it works !!
My prayers were heard.
What more can I say?
Devorah

Yisroel,
I am in agreement with you that the gedolim have poseked that we should follow the minhagim of our forebearers, that goes without saying. I thought this discussion was about if a person were in a position to choose a minhag because he doesn't know his forebearers' minhagim...eg, BTs, Geyrim, Hafifniks, newly married etc or his situation dictates that he should follow a different minhag.

Surely the choice of Nusach Ari is just as valid as any other? The idea is to get Jews to daven and be observant. Their first choice should be the minhag of their forebearers, but beyond that, it's still wide open. I don't think it's always practical to insist that a BT move to a community where his forebearers' minhag is observed. If he lives in a far flung part of the world where Nusach Ari is the only thing in town, then what posek would insist otherwise?
Sometimes a person can't even learn his forebearers' minhagim even if he wanted to.

This was exactly my point in raising this discussion. I live in a very small town (when it comes to frum community) and there is only Ashkenaz and Ari. Two rabbis at the ashkenaz shul daven Sefard from their family traditons, but in town with people coming into Yiddishikeit from the Reform movement, how do we answer these questions? The two shuls have their customs. I am not Lubavitch but daven at the Chabad because the rabbi is an incredible Yid. We have people who attend who bring their Ashkenazic siddurim with them and nobody blinks. But for the newly observent, the different nusach is apparant: "why is his siddur different?"...

Isn't the nusach from Yemen, the most correct one?

Stephen
In a sense you answered why his siddur is different because it is the one from his family tradition. if they want a detail explaination typically what i would do is grab the rabbi and ask him their question with them next to me (least they might feel shy about asking the rabbi), ask a few question about the various ones.

doing such a thing is not limited to the siddur it could be about matters of head covering, mikvah and etc.

quote:

Originally posted by Sam-:
Isn't the nusach from Yemen, the most correct one?

Rebbe Sam,

I cannot speak for the other siddurim belonging to the other communities, since I have not studied the origins and development of the Siddur. I think Abe is more qualified for this. But what I do know is that the Baladi-rite siddur is the oldest siddur used amongst the Jews in Yemen.

When we consider that traditions die hard in Yemen, as I will presently explain, it can be fairly stated that the Yemenites have preserved one of the oldest known versions of the Siddur. Very few changes were made to it, although we do see minor influences made by the introduction of the Spanish-rite Siddur to Yemen. The Yemenite Siddur is believed to be the nusach of the Jews in Bavel (Babylon).

Just to remind our readers here how that the Yemenites are the only community of Yidden anywhere to be found in the inhabitable part of the earth who continue to maintain ancient Jewish practices and customs long since defunct with other communities, I will mention these few things. Few communities can claim an unbroken record of strict adherence to ancient Jewish custom and practice, as was bequeathed to us by our forefathers, as can the Yemenite Jews.

1) An example of some of their old customs may be seen in their weekly readings from the Parasha, or section from the Torah; each verse is followed by an Aramaic translation, or Targum – a practice which dates back to the time of the Temple. (Cf. Mishnah Megillah 4:4, Talmud Megillah 3a)

2) Another example is in their manner of reading the Hallel, whereby the congregation attentively listens to the one reading without repeating the words of the Hallel, but only cites the word "Hallelu-Yah," in a repetitious manner, after each verse. "Hallelu-Yah" is repeated 123 times, like the number of years attained by Aaron. This practice is mentioned in the Talmud, Sukkah 38a - 38b, and in Tractate Sofrim ch. 16, but differs with other communities in Israel.

3)The Yemenites practiced levirate marriages up until their arrival in Israel, a practice noted with regard to Yehudah and his sons, and repeated in the Torah (Devorim 25:5-10). Even the Sages acknowledged that this was the proper course to take, saying that they reverted back to the former teaching which said, "Levirate marriages (Heb. 'yibum') take precedence over the ritual of refusal (Heb. 'halitza')." Formerly, the practice had been widely disputed by the Rabbis, some claiming that if the intent is not purely for the sake of pro-creation, the act would thereby become marred and tantamount to an act of whoredom. Therefore, it was made virtually non-existent with other communities. The Yemenite practice follows a ruling found in Yebamoth 39b, and repeated by R. Yitzhak al-Fasi in his Commentaries on Ketuvos (chapter 5, in the Gemara s.v. מורדת ממאי end) and Yevamos (chapter 4, in the Mishnah s.v. מצוה בגדול ליבם), as also in Maimonides' Code of Jewish Law (Hilkoth Yebum, 1: 1-2), permitting a man to take his deceased brother's wife (widow) as a first resort.

4) The recital of the verses of "Kiryath Shema" ("Hear, O Israel") are read out loud by the Yemenites in their synagogues, and in perfect unison, in accordance with an ancient exegesis in Midrash Rabba, more notably, in the last chapter of Song of Solomon, whereby we learn that where it says, "she who sitteth in the gardens, [thy] friends hearken to thy voice," refers to those who read the "Kiryath Shema" in perfect unison. This practice has been so misconstrued by others, that to-day, many well-meaning worshippers have come to whisper the famous recital!

5) Yemenite Jews have always calculated the date in years by the "Year of Alexander" (the Great), or what is also known as the "Seleucid Era," and by some, "the Era of Contracts" (Heb. למנין שטרות). The year 5766 Anno Mundi, according to this counting, would be 2,317 of the Year of Alexander (the Seleucid Era). This practice of counting is old, used by Josephus in his "Antiquities." It is also mentioned in the Babylonian Talmud (Avodah Zarah 10a): "Said Rav Nahman: 'In the diaspora, it is not permissible to count [the date in years] except only by the kings of the Grecians.' " The counting based on this system has long since been abandoned by the other communities in Israel, and only recently by the Yemenites themselves. Today's custom is to count the years according to the Tanna who wrote Seder Olam, which counting begins from the creation of the world.

6) Up until their arrival in the land of Israel, the Jews of Yemen maintained an old custom all throughout their villages, towns and cities, viz., never to enter a synagogue while wearing one's shoes! This practice goes back to the time of Rabbi Yehudah the Prince, and beyond. The Jerusalem Talmud (Baba Metzi'a 2:8) brings down the following story: "Yehudah, the son of Rebbe, entered a synagogue and left his sandals [outside], and they were stolen. He then said, 'Had I not gone to the synagogue, my sandals would not have gone-off.' "

7) The Yemenite tradition will have a mere child of nine or ten years to read from the Torah scroll on the Sabbath days, on a regular basis (usually during the sixth designated portion from the reading), which practice follows a teaching in the Talmud (Megillah 23a) that says: "The Rabbis have taught, 'All may go up to the seven numerated [divisions], and even a small child, or even a woman. Yet, the Sages have said that a woman should not read in the Torah [scroll] due to the public's honour.' " (The seventh designated portion was usually reserved for one of the chief persons of the synagogue.)

8) Even in common practices, such as dress codes, the Yemenites are more closely related to the Talmud than any other community of Jews in the diaspora. For instance, tunics were worn by men and boys; a habit (סודרא) and a central, hat (כומתא) worn only by married men in accordance with a teaching in the Tamud (Kiddushin 29b). Even in simple matters of medicine and healing, blood letting was common (cf. Avod. Zar. 29a, which speaks about "the incisions made for the application of suction cups," or literally "horns"), as also applying the hot iron to the forehead of a child who was stricken with fever. This practice finds support in the Talmud (Hullin 8a), "…and the effect of the hot iron comes and removes the traces of the stroke."

And there are many, many other examples of adherence to old custom, which I am loathe to write out of concern for brevity. Let this suffice.

David

quote:

Yisroel, Shalom!

With all due respect to Rav Ovadiah Yoseph, who is no doubt one of the greatest Rabbis of our generation, in the area which you just mentioned it is a well-known fact that he holds this opinion. Yet, being raised in a Yemenite Yeshiva, I often heard my own Rabbi and other scholars say that they differ with Rav Ovadiah Yoseph in this particular matter. They say that, even in Eretz Yisroel, each man should continue with the traditions of his own forefathers; those who followed Rambam should continue with Rambam, while those who followed the Rama should continue with the Rama. In fact, the Yemenites continue with their own traditions even to this day, and the Ashkenazim continue with their own traditions even to this day, in spite of Rav Ovadiah Yoseph's opinion of Maran, the author of the Shulhan Arukh.

Reb David, I only brought a psak relating to Geirim. I don't know that Rav Ovadiah requires Ashkenazim who make Aliya to Eretz Yisroel to change their Nusach. Indeed, he often mentions Halachos for Ashkenazim who (he writes, somewhat wittily) "Yotz'im B'yad Rama".

B"H

My dear Reb Yisroel, Shalom!

Yes, I know that you wrote only about geirim. But Rav Ovadiah Yoseph holds the same opinion about geirim adopting the Sephardic version as he would about all communities adopting Maran's Shulhan Arukh while in Eretz Yisroel.

It is interesting to note, though, that while Rav Ovadiah Yoseph is a staunch supporter of the halachic rulings delivered by Maran (Rabbi Yoseph Karo), he diverts from his normal path in preference for "minhag Yerushalayim" when donning Tefillin on the morning of Tish'ah be-Av (the Ninth of Av fast day)! Maran did not hold this practice. Nor was it practiced of late by most Sephardic communities. Rather, Tefillin were worn by some only at the Mincha prayer on the Ninth of Av.

Sincerely,
David

Mack K,

I agree with your statements. One frum friend was asking one rabbi shailos and learned several months later that the tshuvos were not appropriate. He is Sephardic and was getting Ashkenazic answers on halacha. Not intentionally but it happened. B'H he found an appropriate Rov who was available by phone often. With respect to the Siddur proper, the changes inherent with a publisher's preference are astounding. When I daven up in NY I see lots of little print issues between new Artscroll and older siddurim. Its only recently that I have become more accustomed to looking for this. Still, fascinating. My most interesting is still something I posted a while back about having two sections of biblical text read for putting on Tefillin before making the Birchas HaTorah in the morning. IYH I will one day read the Alter Rebbe's comments on why he set up Torah Ohr as he did. I would love to understand the rationale. Not only in a general sense but at a decent level of detail where available. One blessing from these issues is that I find myself more attuned in my davening to try and connect. BH.

quote:

It is interesting to note, though, that while Rav Ovadiah Yoseph is a staunch supporter of the halachic rulings delivered by Maran (Rabbi Yoseph Karo), he diverts from his normal path in preference for "minhag Yerushalayim" when donning Tefillin on the morning of Tish'ah be-Av (the Ninth of Av fast day)! Maran did not hold this practice. Nor was it practiced of late by most Sephardic communities. Rather, Tefillin were worn by some only at the Mincha prayer on the Ninth of Av.

Reb David, I see he writes that the Minhag Yerushalayim is a very ancient one (possibly predating the Shulchan Aruch). He also writes that everyone should keep to their own Minhag in this matter.

B"H

Reb Yisroel,

I was always of the impression that "minhag Yerushalayim" refers to those practices of the Sephardic community living in Eretz Yisroel in the past 200-500 years. Actually, if anyone should conduct a research on the matter of pure "Sephardic" customs, I think we would all have to conclude that the further we go back in time, the more these customs were originally the same for, both, Ashkenazim and Sephardim. Customs, for example, which are found in the Jerusalem Talmud antedate those customs now known by the name "minhag Yerushalayim." So it's hard to make an authoritative decision about antiquity when it comes to customs practiced over the past 500 years.

David

David

It is without question that the yemite are unqiue. and their custom have been influence lses then other communities more then what some might have thought. I am little aware of the communities before the RamBam. though what i know is that they follow the Rambam over the Shulchan Aruch. and some still reject within the siddur any kabbalistic concepts.

so what i am trying to figure out is these practices which are mention predates the RamBam and conutine on or are they partly influence by the teaching of the Mishnah Torah.

Stephen,

I agree it is interesting in the difference in siddurim as well as in practice of different shuls. i.e saying the borning blessings in shul. much of which we take for granted since these things are seen in just about every community. through much of it in the history of siddurim are fairly new i.e Lca Dodi and so on. how much more so in smaller matters, which i find of interest.

I would sujest if you want to under the set up of the Alter Rebbe siddur somewhat as well the difference in practice with their rational behind them. I would subjest you get a copy of the Alter Rebbe "Shulchan Aruch HaRav" they have the hebrew and the biliugal edition (though the bi is not complete).

I am glad you friend find somone who they can talk to
shabbat shalom.

quote:

Originally posted by Mack K:
David

It is without question that the Yemenites are unique, and their customs have been influenced less than other communities...

...so what I am trying to figure out is [whether or not] these practices which are mentioned predate the RamBam, and continue on, or are they partly influenced by the teaching of the Mishnah Torah.

Mack,

Good question. Many have conjectured on the answer to this question. I think it would be safe to say "both" things have happened with the Yemenites. The Yemenites definitely had practices that predate Rambam, and they continue with those same practices, even today. For example, they do not follow Rambam's ruling with regard to the hour of circumcision. Rambam says that it should be early in the morning. Yet, the Yemenites practice making circumcisions shortly before noon, in accordance with a teaching brought down in Pirke Rebbe Eliezer.

On the other hand, they may have also been influenced by Rambam in other areas.

Sincerely,
David

notes:

1. The temanim continued to due yibum after they came to Israel in the 1950s. Rav Yosef does discuss doing a yibum in Egypt under unusual circumstances.
2. The answering of hallel after each sentence is brought in the Rambam. It is based on Shachar Tov (Midrash Tehillim) and is the only place where the Rambam brings something from Shachar Tov. I think that the differences in Temeni custom have more to do to their devotion to the Rambam than the antiquity of their customs.
3. The story goes that when the Askenazim came to Israel in the time of R. Karo he told them they should take the Sephardic custom but if they insisted they could establish an askenazic community.
4. There were not enough ashkenazim for the Talmedei HaGra so they took some sephardic nusach and customs and became a group called the perushim.
5. Rav Yosef says that if for some reason one adapts the Separdic nusach one should not revert to the askenazic nusach since sephradic is more correct. I don't know if it is more correct but the kedusha is certainly more coherant.
6. The custom of saying secheyanu at a brit milah is from the Rambam just in Eretz Yisrael (according to the Mechaber) and has been accepted by nearly every group.

Aryeh Shore

B"H

Aryeh, Shalom!

You wrote: "I think that the differences in Temeni custom have more to do to their devotion to the Rambam than the antiquity of their customs."

I think, here, Rabbi Yoseph Qafih z"l would have strongly disagreed with you. He has written about this subject, and shows quite conclusively that the handful of ancient customs practiced by the Yemenites and which are not in accordance with Rambam shows that they, basically, kept to their own traditions. It just so happened, he reasons, that many of these same customs were found to be congruous with those brought down in Rambam's "Code of Jewish Law" - but not that they learnt the traditions from him.

Rabbi Yoseph Qafih z"l brings twelve examples of where the Yemenite customs differ from those mentioned by Rambam, of which I have copied these three for our readers:

1) In the 1st chapter of [Hilchos] Shechitah, vs. 24, he wrote: "And he must likewise check (the knife) after the slaughter." But in Yemen they had no custom to check the knife after the slaughter, except in the case where he wanted to slaughter another [animal]. (See: Ravad there, ibid.)

2) Moreover, there (Hilchos Shechitah), in the 11th chapter, vss. 7-8, he wrote: "The ordinary custom in Israel [is thus] . . . But if a ligament is found adhering to the lobe of the lung, in whatever place it extends itself, even if it were the size of a breadth of hair, they make it (the butchered animal) forbidden." But in Yemen, they practice unto our very day to dislodge every adhesion [which they happen to find connecting itself to the lungs], and to check it in lukewarm water. If it did not cause bubbles, it is permitted, just as he has written there in vs. 6. Now Rabbi Avraham, his son, was already asked concerning this [matter], and made the reply: "What they have practiced in Yemen to permit [an adhesion which was found] close to the wall [of the lung] and which has outgrowths, by checking it in lukewarm water, they have practiced according to the law, and in keeping with what is prescribed, at close examination of the matter. Nevertheless, they have abdicated from the custom of the diaspora Jews."

3) Likewise, there (Hilchos Shechitah), chapter 11, vs. 11, he wrote: "Now we have never inflated a lung in Spain, nor in the Maghreb, except in the case where an uncertainty developed wherein there was reason to doubt [its fitness]." But in Yemen they inflate every lung, just as he mentioned there (ibid., ch. 11, vs. 15), "there are places, [etc.]"

* * * * * * * * * * * * * *

If these few examples are indicative of the whole, then the Yemenites have preserved ancient customs of Jewish ritual and law irrespective of what they saw written in the works of Rambam. And what can we say about those things that are not even mentioned by Rambam, but yet are found in other Jewish sources? For example, the Jews of San'a, as in the remote villages, have always practiced shaving their heads with razors on each Friday, before the Sabbath, leaving only their side-locks and beards. Their heads were shaven bald, whether child or aged man. This practice is old, once being the custom of the Jews of Tiberius and of Sipporayim in Galilee to do the same, as is attested by Midrash Rabba (Numbers Rabba 9:24). This practice was observed out of the honour due to the Sabbath day, and even overruled the prohibition of shaving one's head on the days of counting the `Omer. For, in Yemen, it was a rule unbreachable to shave one's head each Friday, even during the days of counting the Omer. This tradition could not have been learned by reading Rambam.

Sincerely,
David

quote:

Originally posted by laurence shore:

"... I think that the differences in Temeni custom have more to do to their devotion to the Rambam than the antiquity of their customs."

Aryeh and Mack, Shalom!

Rambam, in his "Iggeres Teman," heaps lavish praises upon the Jews of Yemen in his day, and uses hyperbolic speech to describe the condition in which he found them in his day. I think an answer to both your questions can be found here, plain to all to see, written in the words of Rambam. For Rambam had knowledge of the Jews of Yemen, and avouched that they maintained a strict adherence to Jewish law and custom, long before the writings of Rambam became widespread throughout Yemen.

* * * * * * * * * * * * * * * *

Excerpt from Maimonides "Iggeres Teman" -Epistle to Yemen
(Unfortunately, the rhyme has been lost in the translation)

"…In what concerns the [existence of some subterranean] root of truth, its own trunk shall bear witness [of the same]; whereas, in what concerns the goodness of a [hidden] wellspring, its own current shall give testimony [to the same]. For, verily, from the root of truth and righteousness has blossomed a faithful offshoot, and from the wellspring of loving kindness, a large ravine has stretched itself out in the land of Yemen, to water therewith all gardens, [and] to cause the flowering of [all] buds. Behold! It conducts itself in a slow pace, for all who are exhausted and thirsty in the wilderness, and by it have the wayfarers and isles of the sea supplied their want until, at length, they were completely made satisfied thereby! Therefore, they have published in Spain and in Sepharvaim, from one end of the heavens unto the other, [saying], 'Lo! All those that be thirsty, let them go to the waters!' And the traders and all the merchants, all of them together, have answered those that enquired of them, [saying] that they have found a bountiful [and] comely orchard, and a good pasture, where anyone who is lean becomes fat, and where their shepherd is a faithful shepherd – [even] those who dwell in the land of Yemen! For they are a refuge for the poor, supplying him with bread, [and are become] the stay for the rich, [even] those who take the first steps to salute him! The traversing caravans of Sheba have put their [hope and] expectation in them, while their hand to all travelers was outstretched. And their home was opened widely [for all], and with them, all [men] have found rest, whilst anguish and sighing fled away! And all the day long, they resound the Law of Moses, walking in the way that Rav Ashi instructed. [They are] those who pursue [diligently] after righteousness, and strengthen the places that have fallen; those who establish the principles of the [divine] Law upon their razed places, [and] who gather the dispersed of G-d's people by their words; who, in their assemblies, perform all of the commandments in a most scrupulous manner! There is no unruly conduct [to be found amongst them], neither she who departs [from the path], nor [any] crying in their streets. Blessed be G-d who has brought no end to those who observe the [divine] Law, [even] those who keep [His] precepts in the distant isles! …Now when your letter reached us in Egypt, our friend [and] our beloved, all ears were pleased to hear it, as was it desirable [also] to the sight. It bore witness before us concerning you, that you are of the servants of the Lo-rd who dwell in His quarter, who are encamped beside His banner, and who are of those who pursue [diligently] the [divine] Law, and those who love its commissions, [even] those who attend fervently at its doors…"

המקור

על שרשי האמת יעידו גזעיהם, ועל טוּב המעינות יסהידו נובעיהם, אמנם כי משורש האמת והצדקה פרח נצר נאמן, וממעין החסד נחל גדול נמשך בארץ תימן, להשקות בו כל גנים, להפריח הנצנים. והנה הוא לאִטוֹ נִדְבַּר, לכל עיף וצמא במדבר, ובו מצאו ספקם ודים, כל עוברי דרך ואיי הים. לכן העבירו קול בספרד ובספַרְוַיִם, מקצה השמים ועד קצה השמים, הוי כל צמא לכו למים. והסוחרים וכל הכנענים כולם יחד לשואליהם עונים כי מצאו מטע יפה נעמן, ומרעה טוב. כל רזה בו ישמן, ורועיהם בו רועה נאמן, יושבי ארץ תימן. וכי הם מעוז לדל, נותני לחמו, מסעד לעשיר, מקדימי שלומו. הליכות שבא קוו למו, וידם לכל עוברי דרך מתוחה, וביתם פתוח לרוחה, ועמם מצאו הכל מנוחה, ונָסוּ יגון ואנחה. וכל היום הוגים בתורת משה, הולכים בדרך הורה רב אשֵׁי, רודפי הצדק, מחזקי הבדק, מעמידי עקרי התורה על תִּלָּם, מקבצים לפזורי עם ה' במלולם, מקימי כל המצוות בדקדוקיהן במקהלותם, אין פרץ ואין יוצאת ואין צוחה ברחובותם. ברוך ה' אשר לא השבית מקימי תורה שומרי חוקים באיים הרחוקים. ...וכאשר הגיע אלינו כתבך ידידנו יקירנו, למצרים, נעמו לשמעו כל אזנים, ותאוה הוא לעינים, והוא העיד בפנינו עליך כי ממשרתי ה' אתה היושבים בחבלו, החונים על דגלו, מרודפי התורה ואוהבי דתותיה, השוקדים על דלתותיה