June 6, 2020 ~ Shabbat NASO. Maqam SABA.

Maqam of the Week

This page is in honor of my teacher H/H Mordekhai Claude Nadaf

On Shabbat Bereshit (Genesis 1:1- 6:8), Maqam RAST is applied to the prayers, according to SUHV (Red Pizmonim Book), and at least 18 other Syrian sources. This maqam, defined as 'head' in Arabic, and considered the "father of the maqamat," is typically the first maqam used in any collection (diwan) of Arabic songs. This relates here, as Bereshit is the first Torah portion, or 'head,' of Genesis. Maqam RAST is also used each Shabbat at Minha services. HAZZANUT: Naqdishakh: Hasdakh Qadam Al Kol Adam (page 145). PIZMON SEFER TORAH: Miyamim Yamima (page 125).

On Shabbat Noah (Genesis 6:9- 11:32), Maqam SIGAH (more specifically, Maqam IRAQ) is applied according to most sources (other options: BAYAT or NAWAH). The word 'See-kah' is Persian for 'third.' It gets its name, because this maqam is the third note on the Arabic music scale. The explanation for a maqam that means ‘three’ is because Noah has 'three' sons or because he builds an ark with 'three' levels. The melody of Maqam SIGAH is similar to that of regular Torah readings. HAZZANUT: Qaddish: Asis El Bakh (page 441), Semehim: Eshtabeah (page 31).

For Shabbat Lekh Lekha (Genesis 12:1- 17:27), Maqam SABA is selected for the services according to the Red Pizmonim Book and all other known Aleppo sources (Damascus sources: Maqam SIGAH). This maqam has many associations, but is known by the Aleppo community as the maqam used at the Berit Mila (circumcision) ceremony, being that the Arabic word 'Sabi' means 'baby boy.' This relates to our Torah portion, because we read about the Berit Mila covenant between God and Abraham. HAZZANUT: Semehim: Yigdal Elohim Hai for Mila, Naqdishakh: Ata Ahubi (page 410).

For Shabbat Vayera (Genesis 18:1- 22:24), Maqam NAWAH is applied according to the majority of Aleppo sources, though many will go with the minority opinion (Maqam BAYAT). H Moshe Ashear used to mix both maqams for this week. NAWAH is familiar to most as the maqam that we use each week for Qabbalat Shabbat. Gabriel A Shrem used to say that in Psalms 93:5, the words "Nawa Qodesh" allude to the angels; ornaments to God's throne and who proclaim His holiness. This connects to our Torah portion, because we read about the three angels who visit Abraham as well as the angels who rescue Lot.

On Shabbat Haye Sara (Genesis 23:1- 25:18), Maqam HIJAZ, which is named after the Arabian Peninsula, is applied to the Shabbat morning prayers according to the Red Pizmonim Book and all Aleppo sources. This maqam, reserved for funerals and mourning, is warranted here, because we are saddened to read about the deaths of Sara and then Abraham and their burials in Me’arat HaMakhpela in Hebron. Damascus sources list Maqam SABA to mark painful occasions.

DATE: 3 Kislev: 1918 passing of H RAPHAEL ANTEBI TABBUSH, composer of most pizmonim in "Shir Ushbaha." Buried in Cairo.

On Shabbat Toledot (Genesis 25:19- 28:9), services are conducted in Maqam MAHOUR according to ALL Syrian sources. This maqam, defined as 'defeated' in Arabic, can be described as a "high Rast," and is used when there is a victory or a reversal of fortune. This relates here, because Esav is defeated. In addition, the word 'Mahour' is similar to the Hebrew word 'Maher,' which means quick. This relates here, because in the narrative, Jacob acts very quickly. In the Red Pizmonim Book, this maqam is listed for only twice a year; Toledot and Balaq. HAZZANUT: Semehim: Yadekha Tanheni (page 149).

For Shabbat Vayesse (Genesis 28:10- 32:3), the morning services are conducted in Maqam AJAM (or GIRKA) according to 16 Syrian sources. A dissenting opinion is SABA. Traditionally, the word 'Ajam,' meaning 'foreigner', was used to refer to the Persians. The melody of this maqam is happy and joyous and has become associated with the wedding ceremony. This relates here, because in the narrative of this week’s Torah portion, we read about Jacob’s wedding celebration in the House of Laban. HAZZANUT: Yedidi Roee Meqimi.

For Shabbat Vayishlah (Genesis 32:4- 36:43), Maqam SIGAH/IRAQ is listed in 11 sources, BAYAT/HOSENI is listed in 9 sources, and 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 for Berit Mila, is because Jacob prepares for war against Esav. Another reason for SABA is because the Hivites are deceived into undergoing Berit Mila (Genesis 34). 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).

On Shabbat Vayesheb (Genesis 37:1- 40:23), services are conducted in Maqam RAHAWI-NAWAH (older sources) or NAHWAND (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). This pizmon, composed by Rabbi Yisrael Najara (1555-1625), is a 16 stanza poem based on the story of Joseph. A reason for NAHWAND, a maqam that carries the mood of conflict, is because there is family conflict between Joseph and his brothers. PIZMON SEFER TORAH: Odekha El Tobot (page 372) for Hanuka.

For Shabbat Miqes (Genesis 41:1- 44:17), Maqam SIGAH is applied according to all Aleppo sources in commemoration of Hannukah, the festival of the Menora (Damascus sources indicate RAHAWI-NAWAH). SIGAH is familiar to most, because it is the maqam used for all public Torah recitations. There is a connection between the Torah and light, as it says in Proverbs, "Ki Ner Missva VeTorah Or." Whenever there is a reference to the Menora, SIGAH is applied, because Yebiun Sefatai Shira (SUHV page 472A), a pizmon about the Menora, is in this maqam, and is traditionally applied for Nishmat. For the same reason, as per the notes of H Moshe Ashear (Aleppo, 1877 - Brooklyn, 1940), this melody is also applied on Shabbat Tessave and Shabbat Behaalotekha (two other weeks that are associated with the Menora). PIZMON SEFER TORAH: Yassa Limlokh Mibet Surim (page 363).

For Shabbat Vayigash (Genesis 44:18- 47:27), Maqam BAYAT is applied according to at least 17 Aleppo sources (other opinions 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 this case, the BAYAT is performed by Judah who submits himself to Joseph (the emir) and declares his loyalty. Similarly, Maqam BAYAT is used at a Bar Misva, because this is when one makes the BAYAT commitment to be loyal to God and to observe the commandments.

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 the funeral procession.

For Shabbat Shemot (Exodus 1:1- 6:1), Maqam RAST is applied to the prayers according to at least 20 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. Another 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.

For Shabbat Vaera (Exodus 6:2- 9:35), the prayers are conducted in Maqam BAYAT-HOSENI according to at least 14 Syrian sources. HOSENI (Arabic: 'beautiful') is often described as "a high Bayat" and is applied when there is an aspect in the perasha relating to Matan Torah. We are reminded of the beauty of Matan Torah at the opening of this perasha when we read the words "Ani Hashem" which is similar to the opening of the Ten Commandments (Anokhi Hashem). Dissenting opinion is to apply Maqam NAWAH in order to sing Mi Yemallel (page 361), a pizmon about the ten plagues.

DATE: 8 Shebat: 2006 passing of SAM CATTON, founder of Sephardic Heritage Foundation.

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).

On Shabbat Beshalah (Exodus 13:17- 17:16), also referred to as Shabbat Shira, we read about the Song of the Sea (Shirat Hayam) in the Torah portion. Therefore, AJAM, the maqam best known for its happy and joyous melodies, is applied according to ALL Syrian sources. The melody of Maqam AJAM is familiar to many, because it is the Arabic equivalent to the Western Major scale. Excluding the holidays, this is one of only three Saturdays of the year that AJAM is applied. HAZZANUT: Shirat Hayam in Zemirot recited in unison. Semehim: Ya El Gadol VeNedar (page 397); in honor of upcoming Tu Bishbat. PIZMON SEFER TORAH: Rahum Ata (Maqam NAHWAND, page 216).

For Shabbat Yitro (Exodus 18:1- 20:23), the prayers are conducted in Maqam HOSENI according to SUHV (the Red Pizmonim Book), and the vast majority of Syrian sources. The highlight of the Torah Reading is the story of Matan Torah; receiving the Ten Commandments. HOSENI, the maqam that means "beautiful" in Arabic, alludes to the Torah's "beauty." Hoseni, which is described as "a high Bayat," is also applied in association with Shabuot, the festival that commemorates receiving the Torah. HAZZANUT: Naqdishakh: Da'at UmZima (page 334). PIZMON SEFER TORAH: Ahallel VeAbia (page 220).

For Shabbat Mishpatim (Exodus 21:1- 24:18), services are conducted in Maqam NAWAH (~6 sources) or SABA (~11 sources). NAWAH, the maqam applied for Qabbalat Shabbat, is appropriate, because like Shabbat, when God worked for six and then rested on seven, similarly the Hebrew slave works for six and then rests on seven. Another option is to apply Maqam SABA ('Sabi,' in Arabic, means baby boy), which is used to mark 'berit' or covenant. This connects here, because Israel has committed to observing the laws mentioned with "Dam HaBerit" (Exodus 24:8), or blood of the covenant.

For Shabbat Teruma (Exodus 25:1- 27:19), prayers are conducted in Maqam BAYAT-HOSENI according to at least 12 sources, because we are introduced to the mishkan (tabernacle) and the miqdash (sanctuary). The centerpiece of the tabernacle is the Ark of the Covenant (aron) where the Torah (edut) is placed. Since the mishkan, and specifically, the Torah, is of great beauty, Maqam HOSENI, the Arabic word for 'beauty', is applied. The melody of HOSENI can be described as "a high Bayat." Despite the above, there are at least 15 sources that cite to apply Maqam SABA.

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.

On Shabbat Ki Tisa (Exodus 30:11- 34:35), Maqam HIJAZ is applied according to all Aleppo sources (Damascus sources: Maqam SABA). This maqam gets its name from the 'HEJAZ' region, which is the western province of what today is Saudi Arabia. The melody of this maqam is associated with sad and tragic 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.

DATE: 24 Adar I: 2016 passing of MEYER "MICKEY" KAIREY, a great teacher and community leader.

For Shabbat Vayaqhel (Exodus 35:1- 38:20), prayers are conducted in Maqam HOSENI according to SUHV (the 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 similar for Shabbat Teruma and Shemini. The melody of Hoseni is often described as a higher version of Maqam Bayat. The opinion of H Moshe Ashear for Vayaqhel-Sheqalim is Maqam MAHOUR. PIZMON SEFER TORAH: Miqdash Bene Bo (page 171).

For Shabbat Pequdei (Exodus 38:21- 40:38), the last perasha of Sefer Shemot, prayers are conducted in Maqam NAWAH according to most Aleppo sources (other opinion: Maqam SABA). This maqam, as per Aleppo custom, symbolizes a completion; be it 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).

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.

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.

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 (TB 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 (page 459).

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.

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.

For Shabbat Shemini (Leviticus 9:1- 11:47), prayers are conducted in Maqam HOSENI according to SUHV (Red Book) and at least 14 other sources. This selection is based on the perasha 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 (according to the notes of H Moshe Ashear based on this year's calendar).

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.

On Shabbat Hagadol, which is the Shabbat before Pesah, the morning prayers are conducted in Maqam RAHAW (NAWAH) according to all Syrian sources. The usage of Maqam Rahaw is associated with this Shabbat, because it is the maqam applied for the Haggadah Shel Pesah. HAZZANUT: Semehim: Emunim Irkhu Shebah (page 359); pizmon associated with the Seder of Pesah. PIZMON SEFER TORAH: Mi Yemallel (page 361). HAFTARA: According to Aleppo custom, the regular Haftara of Shabbat Tahor is read (2 Kings 7:3-20).

On the First Day of Pesah, the evening and morning services are conducted in Maqam SIGAH. According to Professor Abraham Zvi Idelsohn (1882-1938), this maqam signifies majesty, pomp, and ceremony; adjectives that describe the festival of Pesah. This maqam will sound familiar to most because it is the same melody used for the Torah. PIZMON SEFER TORAH: Rokheb Abim (page 485); as we switch back to "Morid HaTal."

On the Second Day of Pesah, the evening and morning services are conducted in Maqam AJAM. This is a maqam linked to festivity, and joy. In addition to being used for the Sheba Berakhot of weddings, it is typically the maqam used for "Yom Tob Sheni" (second day of holiday). It is a maqam that people who grew up in America enjoy, because it is the Arabic equivalent to the Western Major Scale. PIZMON SEFER TORAH: Yahid Nora (page 120).

On the Seventh Day of Pesah, we read the Song of the Sea (Shirat Hayam). Therefore, AJAM, the maqam known for its joyous melodies, is applied according to ALL sources. The melody of Maqam AJAM is familiar to many, because it is the Arabic equivalent to the Western Major scale. HAZZANUT: Shirat Hayam in Zemirot recited in unison. PIZMON SEFER TORAH: Rahum Ata (page 216).

On the Eighth Day of Pesah, services are conducted in Maqam SABA according to most sources. This is the maqam typically reserved for the Berit Milah (circumcision ceremony). An explanation for applying SABA on the eighth day of Pesah (as well as Sukkot) is because the number 8 is heavily associated with "Berit," the covenant. Despite the indirect association with the Berit Milah, no Berit Milah melodies are to be applied to the prayers on this holiday. PIZMON SEFER TORAH: Ata Marom (page 435).

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.

For Shabbat Ahare Mot, Maqam HIJAZ is applied according to most Syrian sources, except those from Damascus, which list Maqam SABA. This maqam gets its name from the 'HEJAZ' region, which is the western province of the Arabian Peninsula bordering the Red Sea. 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 relates here, because we open the Torah reading with the deaths of Nadab and Abihu, the two children of Aharon.

On the Shabbat prior to Yom Ha'assmaut (Israel Independence Day), the morning services are customarily conducted in Maqam NAHWAND. This maqam is to be applied irrespective of the weekly perasha. Many Israeli national songs including Israel's national anthem (the Tiqva) are in this maqam, and this facilitates using these melodies into the prayers.

For Shabbat Qedoshim (Leviticus 19:1- 20:27), prayers are conducted in Maqam SABA, according to at least 11 Aleppo sources. An explanation is because we open with God's command "to be holy." According to the Rabbi’s, "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 circumcision, it is also connected here where we are reminded to conduct our lives in holiness. Other options include: Maqam RAST or IRAQ.

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).

For Shabbat Behar (Leviticus 25:1-26:2), prayers are chanted in either Maqam SABA or NAWAH. SABA may be an option, because "Behar Sinai," which is the place where we were given the Torah, symbolizes the covenant. Maqam SABA is the maqam generally applied for covenants; such as the Berit Mila. 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).

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.

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.

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.

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.

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).

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).

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.

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 receive 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: Nishmat: Raqs El Ban, Semehim: Azharot, Naqdishakh: Da’at UmZima (page 334).

On the First Day of Shabuot, the evening and morning services are conducted in Maqam SIGAH. According to Professor Abraham Zvi Idelsohn (1882-1938), this maqam signifies majesty, pomp, and ceremony; adjectives that describe the festival. This maqam will sound familiar to most because it is the same melody used for the Torah. HAZZANUT: Haleluya: Ahallel VeAbia (page 220); PIZMON SEFER TORAH: Ro’e Ne’eman Hu (page 179).

On the Second Day of Shabuot, the evening and morning services are conducted in Maqam AJAM. This is a maqam linked to festivity, and joy. In addition to being used for the Sheba Berakhot of weddings, it is typically the maqam used for "Yom Tob Sheni" (second day of holiday). It is a maqam that people who grew up in America enjoy, because it is the Arabic equivalent to the Western Major Scale. PIZMON SEFER TORAH: Halelu Et A-donai (page 268).

For Shabbat Naso (Numbers 4:21- 7:89), prayers are conducted in SABA, the maqam used for a circumcision, as per ALL Aleppo sources. Allusions to the word SABA are found twice in this Torah portion: "Lissbo SABA" (Hebrew: ‘army’) in Numbers 4:23, as well as "V'et Bitnekh SABA" in Numbers 5:21. There is a connection between Sota (unfaithful wife) mentioned in Numbers 5 and the circumcision (Mila). The Berit Mila serves as a protection against infidelity so that one can maintain a good marriage. Being that this maqam is associated with circumcision, it is also used here in order to remind us to conduct our affairs properly.

For Shabbat Beha'alotekha (Numbers 8:1- 12:16), the third perasha in the book, prayers are conducted in Maqam SIGAH (which means ‘third’ in Persian). This maqam, associated with priestly ceremonies and with the building of the tabernacle, is applied, because the perasha opens with the lighting of the Menora. SIGAH relates to the Torah, because it is the maqam applied for the melody of chanting the Torah. There is a connection between the Torah and light; as it states in Proverbs, "Ki Ner Missva VeTorah Or." HAZZANUT: Nishmat: Yebiun Sefatai Shira (discusses the Menora).

On Shabbat Shelah (Numbers 13:1- 15:41), prayers are conducted in Maqam HIJAZ according to the Red Pizmonim Book. Maqam HIJAZ, named after a region on the Arabian peninsula, is generally applied to display the mood of sadness. The reason for applying a maqam that symbolizes mourning is because we read about the episode of the spies and its tragic aftermath. Despite the above opinion, most older Aleppo sources indicate to apply Maqam IRAQ or NAWAH. Nowadays, the Jerusalem tradition, as practiced in Knis Ades, is to apply Maqam NAHWAND.

On Shabbat Qorah (Numbers 16:1- 18:32), Maqam NAHWAND is applied to the prayers according to SUHV (Red Pizmonim Book). This maqam, used to mark conflict, is selected here, as we read about Qorah's rebellion. The tradition of Aleppo was to combine Qorah with Huqat each year. In that case, Maqam HOSENI would be applied for Shabbat Qorah-Huqat. Other than Aleppo's Jewish communities of Mexico and Buenos Aires, this custom was discontinued, but Knis Ades in Jerusalem continues to apply HOSENI for Qorah as a vestige of that tradition. PIZMON SEFER TORAH: Ma Navu Ragle Mebaser (133).

For Shabbat Huqat (Numbers 19:1- 22:1), Maqam HOSENI, often described as "a high BAYAT," is applied, according to most sources (dissenting: MAHOUR or AJAM). HOSENI, the maqam used for Matan Torah, is applied, because we open with Zot Huqat HaTorah; words that reconnect us to the receiving of the Torah. Another explanation is because the description of the Red Cow, "Temima," meaning perfect/flawless, is also used in Psalms 19:8 to describe the Torah. Despite this connection to the Torah, no Matan Torah tunes are applied to the prayers. PIZMON SEFER TORAH: Ma Neima Veyafa (page 299).

For Shabbat Balaq (Numbers 22:2- 25:9), Maqam MAHOUR (ma' hur means 'defeated' in Arabic), is applied, because Balaq's efforts are defeated after the curses are switched into blessings. This maqam can be described as "a high Rast." Some say that MAHOUR is applied based on the Hebrew word "maher" (quick) which is appropriate because it reflects Bilaam's quickness to pursue monetary bribes in exchange for the mission. Other opinions: Maqam BAYAT (majority of Aleppo sources), NAHWAND (H Moshe Ashear), SIGAH (Amash Damascus source).

On Shabbat Pinehas (Numbers 25:10- 30:1), the eighth perasha in this book, prayers are conducted in Maqam SABA according to most sources. This is because God gives a “Berit Shalom” (peace treaty) to Pinehas for his courageous actions to defend God's name. Saba is used in other cases with the mention of covenant, because this is the maqam for the Berit Mila (circumcision). According to Qabbalistic sources, Eliahou HaNabi, the witness of every Berit Mila, is associated with Pinehas. As a result, these two individuals are used almost interchangeably throughout classic sources. HAZZANUT: Semehim: Habib Allah Eliahou (SUHV, Maqam BAYAT, page 92). PIZMON SEFER TORAH: Shelah Segani Yedidi (SUHV, Maqam HIJAZ, page 480).

For Shabbat Matot (Numbers 30:2-32:42), prayers are conducted in Maqam NAHWAND (named after the city, Nahavand, in the Hamadan province of Iran), because the portion begins with the laws of vows and the importance of keeping ones word. Maqam Nahwand is used in cases of conflict, so one may suggest that making vows, in general, is a source of conflict. This maqam was popular in Turkish and Persian music before making its way to Arabic music. In addition, this maqam is known for its wide variety of Western-sounding melodies. Dissenting opinion: NAWAH.

For Shabbat Masei (Numbers 33:1-36:13), services are conducted in Maqam NAWAH or SABA according to most sources. NAWAH would be appropriate, because it is the maqam used for ending a Humash. Just like we use NAWAH on Shabbat to end the week, we use NAWAH to end the Humash. The melody of this maqam is the same one used for Qabbalat Shabbat. SABA is appropriate because the meaning of the word 'Saba' in Hebrew is army, and this portion lists all of the stops of the Israelite army. ALIYOT: According to our tradition, stopping in the middle of the 42 mase'ot (stops) is prohibited.

For Shabbat Matot-Masei (Numbers 30:2-36:13), services are conducted in Maqam NAHWAND, because the portion begins with the laws of vows and the importance of keeping ones word. Maqam Nahwand is used in cases of conflict, so one may suggest that if one makes a vow that they cannot keep, this causes conflict. Another example of a vow in this perasha is when the tribes of Reuben and Gad, in exchange for inhabiting the eastern Jordan territories, vow to stay on the battlefield until all of Canaan is conquered. Older sources indicate Maqam NAWAH; used to end a Humash.

On Shabbat Ekha, as we mourn the destruction of the Holy Temple, all sources, both those from Aleppo and Damascus, agree that prayers are conducted in HIJAZ, the maqam reserved to express death, mourning, and sadness. The Damascus tradition, as well as some Aleppo sources, specifically state that this is the only Shabbat of the entire year that Maqam Hijaz is applied. Even though, the Torah portion, Debarim (Deuteronomy 1:1- 3:22), is the first of a new book, Maqam Rast is overridden by Tisha B’Ab. HAZZANUT: Qaddish: Ya Goali Sarim (page 485). PIZMON: Elyon Al Kol Ramim (page 487).

For Shabbat Vaethanan (Deuteronomy 3:23- 7:11), prayers are conducted in Maqam HOSENI (Arabic: beauty) according to most Aleppo sources (Damascus sources: RAST). The highlight of the perasha is the Ten Commandments, and therefore Hoseni is applied; alluding to the Torah’s "beauty." This maqam, named after the Persian sheikh Husseini Biadur, is described as "a high Bayat," and is also applied in association with Shabuot, the festival of receiving the Torah. HAZZANUT: Naqdishakh: Da’at UmZima (page 334). PIZMON: Re'eh Hashem Ki Sar Li (page 180); for Shabbat Nahamu.

DATE: 17 Ab: 1986 passing of GABRIEL A SHREM; editor in chief of SUHV, the Red Pizmonim Book.

For Shabbat Eqeb (Deuteronomy 7:12- 11:25), the third perasha of Sefer Debarim, the Shabbat morning prayers are conducted in Maqam SIGAH according to all Syrian sources except three which cite Maqam RAST. SIGAH (from Persian "See-Kah"), literally means "third place," and is named such because on the Arabic music scale, this maqam starts on the third note (in relation the first note, which is Maqam RAST). The main theme of this perasha is the observance of the laws of the Torah, and since the Syrian melody of Torah is chanted in Maqam SIGAH, this is the connection.

For Shabbat Re'eh (Deuteronomy 11:26-16:17), there are many opinions as to what maqam to apply for the prayers. Here is the breakdown by the number of sources: BAYAT/ASHIRAN (9), RAST (9), SIGAH/IRAQ (5), NAWA (3), NAHWAND (1), SABA (1). Although Maqam RAST is listed in Shir Ushbaha Hallel Vezimra (Red Pizmonim Book), H Moshe Ashear selected Maqam BAYAT in order to herald the new month of Elul by applying the BAYAT melody of Elekha Hashem ("Halabi tune of En Kelohenu") for Semehim.

For Shabbat Shofetim (Deuteronomy 16:18- 21:9), prayers are conducted in Maqam AJAM according to most sources (dissenting view: SABA). The Arabic word 'Ajami means 'foreigner' and this relates to the concept of an Israelite king; an idea originating from the foreign nations. AJAM, also used to express happiness, marks the joyous occasion of electing a new king; one whose sovereignty will be blessed with many long years and prosperity (also viewed as a positive sign for the entire nation). HAZZANUT: Nishmat: Ya'arikh Yamim (page 203). Semehim: Elekha Hashem (Selihot) in Ajam.

On Shabbat Ki Tesse (Deuteronomy 21:10- 25:19), we read the laws of marrying a female captive from a war. Maqam SABA (Hebrew: army; Arabic: baby boy), the maqam used at the Berit Mila, is appropriate for two reasons. Firstly, because we open with the mention of an army, and the Hebrew word for 'army' is 'SABA'. But more importantly, since the ultimate purpose of a circumcision is to control desire and prevent promiscuity, this connects to the soldier; reminding him that it is better for him to avoid the temptation of taking a female captive. HAZZANUT: Semehim: Ki Eshmera Shabbat (SABA, page 30).

For Shabbat Ki Tabo (Deuteronomy 26:1- 29:8), prayers are conducted in Maqam SIGAH (or Maqam IRAQ), according to most Aleppo sources. The reading opens with the pilgrimage (hag) to bring the first fruits (bikurim). Since the pilgrimage is done on the three festivals,'SIGAH', a word that means 'three,' is applied here. This maqam is well-known to most as the melody applied for the Torah. HAZZANUT: Semehim: Adon Yahid Yasad (SIGAH, page 67). Dissenting sources: Maqam SABA or NAWAH.

For Shabbat Nissabim (Deuteronomy 29:9- 30:20), the last Shabbat of the year, services are conducted in Maqam NAWAH or NAHWAND. Nawah is applied at a conclusion, and in this case, it is the year that is being concluded. Nahwand, the maqam associated with conflict and rebuke, is also an option, because as we are "standing together," we are warned of the punishments that will happen if we abandon the covenant. HAZZANUT: Semehim: Ahot Qetana (in anticipation of Rosh Hashana). The opinion of H Moshe Ashear, as well as the Abraham Dweck source, is to apply Maqam HIJAZ for this Shabbat.

When Shabbat Vayelekh (Deuteronomy 31:1-30) is Shabbat Shuba (Shabbat between Rosh Hashana and Yom Kippur), the prayers, according to the Red Book, are conducted in Maqam MEHAYAR-BAYAT. Other sources cite to apply HOSENI, the maqam which alludes to the beauty of the Torah. A possible explanation, based on the perasha, is because Moshe writes down the Torah and gives it to the people. This is also appropriate for Shabbat Shuba, the time of year when we renew our commitment to the Torah's commandments. HAZZANUT: Semehim: Lekha Eli (in anticipation of Yom Kippur).

For Shabbat Nissabim-Vayelekh (Deuteronomy 29:9- 31:30), which is the last Shabbat of the year, services are conducted in Maqam NAWAH or NAHWAND. Nawah is typically applied at a conclusion, and in this case, it is the year that is being concluded. Nahwand, the maqam associated with conflict and rebuke, is also an option, because as we are "standing together," we are warned of the punishments that will happen if we veer from the proper path. HAZZANUT: Semehim: Ahot Qetana (in anticipation of Rosh Hashana). The minority opinion of H Moshe Ashear, as well as the Abraham Dweck source, is to apply Maqam HIJAZ for this Shabbat.

On Shabbat Shuba, prayers are conducted in Maqam MEHAYAR-BAYAT according to the Red Pizmonim Book. Other sources cite to apply HOSENI, the maqam which alludes to the beauty of the Torah. A possible explanation, based on the perasha (Vayelekh) is because Moshe writes down the Torah and gives it to the people. This is also appropriate for Shabbat Shuba; the time of year when we renew our commitment to the Torah. HAZZANUT: El Hahodaot: El Nora Alila. Semehim: Lekha Eli. PIZMON SEFER TORAH: Shabti Shabti.

When Shabbat Ha’azinu (Deuteronomy 32:1-52) falls out between Yom Kippur and Sukkot, Maqam NAHWAND is applied, according to H Moshe Ashear. This scenario is a rare occurrence that does not occur frequently and is therefore not independently mentioned in most sources. ALIYOT: Aliyot stops form the acrostic "HAZIV LAKH;" the letters that begin each aliyah (32:1, 32:7, 32:13, 32:19, 32:29, 32:40). DATE: 18 Tishri: 2 Hol Hamoed Sukkot: 1940 passing of H MOSHE ASHEAR, Chief Cantor of Congregation Magen David of 67th Street and author of "Hallel VeZimra."

On Shemini Asseret, which is the eighth day of Sukkot, the prayers are conducted in Maqam SABA according to most sources. This is the maqam used for the Berit Milah (circumcision). An explanation for applying SABA on the eighth day of Sukkot (as well as Pesah) is because the number 8 is associated with "Berit," the covenant. Despite the indirect association with the Berit Milah, no Berit Milah melodies are to be applied to the prayers. PIZMON SEFER TORAH: Rokheb Abim (page 485).

On Simhat Torah, VeZot HaBerakha (Deuteronomy 33- 34) is read, and Maqam AJAM is applied to the prayers. AJAM is a happy maqam typically reserved for a Yom Tob holiday. On this holiday, we conclude the traditional annual Torah cycle and begin the next cycle immediately with Sefer Bereshit. PIZMON for Hatan Me'Onah is El Rama Yeminekha (page 179). The pizmon, Mipi El (370), is most associated with this holiday. Haqafot, to honor the Torah, is conducted numerous times throughout the day.