February 7, 2025 ~ Sh BESHALAH. Maqam AJAM.
Purim is observed 14 Adar outside Jerusalem
Section | Pizmon | Page | Song | Commentary | Recordings | Application |
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565.3 | מי כמוך ואין כמוך | ![]() |
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Esther | 3020 | E1 | מגילת אסתר | Tiqun Esther Ch 1 Tiqun Esther Ch 2 Tiqun Esther Ch 3 Tiqun Esther Ch 4 Tiqun Esther Ch 5 Tiqun Esther Ch 6 Tiqun Esther Ch 7 Tiqun Esther Ch 8 Tiqun Esther Ch 9 Tiqun Esther Ch 10 |
H Baruch Ben Haim- Full Reading Max E Tawil- Esther H Obadia Yosef- Iraqi Sigah chant Eddie Mishaan- Full Reading E Azrak- Full Megillah H Mourad Maslaton- 1945- Full M Kairey - Full D Binker-Duek Moshe Dwek (first eight verses) Menahem Salem Eli Cabasso: Megillat Esther sample |
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Sigah | 565.01 | קוראי מגלה | ![]() |
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Sigah | 2684 | אדון עולם ישועתי | ![]() |
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4869 | ארור המן ברוך מרדכי |
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Section | Pizmon | Page | Song | Commentary | Recordings | Application |
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1677 | 429c | אזכיר חסדי אל | ![]() |
Recording- Saba Recording- Sigah Recording D Binker-Duek - Semehim |
שמחים | |
Nahwand | 4872 | בחג פורים | SUHV page 237-T. In honor of the Purim festival. Arabic is to the melody of "Port Said," by Mohammed El Bakkar. |
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Sigah | 553 | 459 | ימי מלך אחשורוש | ![]() |
Abraham Mizrahi Kawaje - Pizmon D Binker-Duek: Pizmon D Binker-Duek: Nishmat D Binker Group: Full Pizmon |
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Saba | 501 | 415 | חיש משגבי | ![]() |
Yosef Hamaoui I. Cabasso G. Shrem G. Shrem Recording I Cabasso Recording |
כתר |
Sigah | 554 | 459 | אברך את | ![]() |
E. Menaged Yosef Hamaoui Fule Yanani G. Shrem Recording |
שמחים |
Sigah | 555 | 460 | אלי צור ישועתי | "My God, the Rock of my Salvation; Why have you abandoned me?" is a translation of the first line of the pizmon "Eli Sur Yeshuati" (SIGAH, page 460); considered the flagship song of Purim. The author of this pizmon is said to be H David Yaaqob Pardo, although the acrostic written in the older manuscripts is "Asher Ben Yaaqob Hazaq." The song featured in most current pizmonim books is incomplete- only containing 5 stanzas; corresponding to the first five letters of the alphabet (אבגד״ה). In Aleppo manuscripts from before 1850 (such as Sassoon #647), however, this song has more stanzas. This song, consisting of references from Megillat Esther, contains rhyming sequences within each verse. The thing in common in each stanza is that the last verse always starts with the word "Chai" or life; proclaiming that despite all the hardships that we go through, this is life and God keeps us alive. This melody is applied to Naqdishakh on Shabbat Zakhor and on Purim. Sassoon Manuscript #647 |
E. Menaged Yosef Hamaoui Fule Yanani G. Shrem Recording Moshe Dwek - Qaddish |
נקדישך |
Sigah | 556 | 462 | אל עושה נקמה | This pizmon (SIGAH, page 462), whose first words are translated "God who makes revenge," is an entertaining song that retells the miracle of Purim using rhymes. There are a total of 22 stanzas in this piece; corresponding to each letter of the Hebrew alphabet (א״ב). Within a stanza, each clause rhymes with one another, except for the last clause of the stanza, which rhymes with all the previous stanzas. The pizmon, which is classified as Maqam OJ in the older manuscripts, originates from Aleppo and is older than 1850. The author of this piece is uncertain, although there is a possibility that it may be H Raphael Antebi Tabbush. The melody of this pizmon is from the Arabic "Ya Dini Yeaman," and is typically applied to Shavat Aniyim on Shabbat Zakhor, and to El Hahodaot on Purim itself. The song concludes with a prayer for redemption; to give good things to the Jewish nation in order to raise their spirits. Hamaoui Manuscript Tabbush Manuscript |
Yosef Hamaoui Fule Yanani G. Shrem Recording I Cabasso Moshe Dwek Moshe Dwek - EH Moshe Dwek - Naqdishakh |
שועת עניים |
Sigah | 557 | 464 | אור גילה | ![]() |
E. Menaged Yosef Hamaoui Fule Yanani G. Shrem Recording I Cabasso- (3) songs |
אל ההודאות |
Sigah | 558 | 465 | תם ונשלם | ![]() |
Yosef Hamaoui Fule Yanani G. Shrem Recording |
ממצרים |
Sigah | 559 | 466 | קום ידידי הבה | ![]() |
M. Habusha Iraqi version |
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Sigah | 560 | 467 | יום הנסים והפורקן | ![]() |
J. Mosseri |
אל ההודאות |
Saba | 473 | 389 | יה אלי צור משגבי | ![]() |
G. Shrem G. Shrem Recording G Shrem Shabetai Laniado |
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Hijaz | 594 | 492 | רנו גילו | ![]() |
E. Menaged Yosef Hamaoui Yosef Hamaoui - Qedusha Fule Yanani Tawil- Qedusha G. Shrem Recording Y Nahari M Kairey Moshe Dwek - Naqdishakh |
נקדישך |
Adar 28 is Pourim Missrayim, Yehi Shem is said.
The Ottoman Sultan Suleiman began his reign in 1520 after the death of his father Sultan Selim I in October of that year. Suleiman appointed Ahmad Pasha, a third vizier of Caucasian origin, to be the governor of Egypt in 1523. Ahmad Pasha was disappointed by the appointment as he had proven himself in several battles to be an excellent commander and hoped to be promoted to the first rather than the second viziership in Egypt. Ahmad arrived in Cairo on January 9, 1524 and left no doubt as to his intention to gain independence from the Ottoman Sultan by establishing his own sultanate in Egypt. After forming an alliance with the Mamluks, he indeed proclaimed himself Sultan of Egypt, ordered his name to be mentioned in the Khutbah, and instructed the head of the mint, a Jew named Abraham Castro, to mint coins in his name. Minting coins in one's name and having one's name included in the Friday sermon at a mosque were the two most important signs of sovereignty throughout Islamic history. Ahmad's actions represented overt signs of rebellion. Fearing the consequences, Castro fled to Istanbul to report to Sultan Suleiman.
After Ahmad discovered that Castro had betrayed him, he took revenge on the Jews of Cairo and their supporters. The oppression of the Jews in this case, it is important to note, was not so much because of their religion; Ahmad was actually after their wealth, and he used his anger as an excuse to raise funds from the Jews. Meanwhile, Ahmad established his position as the Sultan of Egypt and fought against the troops who were still loyal to Suleiman. He formed an alliance with the son of the last Caliph, al-Mutawakkil, and promised to appoint him as his deputy in return for his support.
On February 9, 1524, Ahmad won a fierce battle against Sultan Suleiman's supporters and established himself in the Citadel. He taxed all the citizens heavily in order to finance his administration. In addition, he gave the Jewish Quarter to his Mamluk supporters who pillaged and looted it, killing at least five Jews. One of Ahmad's advisers, a Jew named Abraham al-Kharkamani, advised the Pasha to demand a ransom from the Jews. This suited Ahmad, since he needed money. He demanded on hundred and fifty thousand gold dinars from the Jews, who could not raise this sum. as they had just been robbed by the Mamluks.
At that time opposition to the Pasha grew, and three Egyptian officers (Janim al-Hamzawi, Ali Muhammad Bek, and al-Amir Muhammad) who were still loyal to Sultan Suleiman succeeded in forming a group to assassinate Ahmad. He was attacked in the bathhouse but managed to gather some loyal followers and fled to the desert, apparently on February 22, 1524. There, he sought to assemble loyal Circassian and Bedouin troops.
Back in Cairo, the three commanders took over the Citadel and eliminated any support for Ahmad Pasha. They sent a large number of troops after Ahmad, whose followers abandoned and then betrayed him. He was finally caught and beheaded on March 4, 1524 (Adar 28). Following these events, Ibrahim Pasha, Sultan Suleiman's first vizier, was sent to Cairo to reorganize the administration there. Although he stayed in Cairo only a few weeks, he achieved major administrative reforms.
Meanwhile the Jews who had been imprisoned by Ahmad Pasha were set free, and the threat to the Jewish Quarter was removed. In celebration of their deliverance, the Jewish community in Cairo composed a scroll to record this miracle. They established the 27th of Adar as a day of fasting and the 28th of Adar as a festive holiday to be celebrated after the manner of Pourim. On that day every year, which they called "Pourim Missrayim," they would read in their synagogues the Scroll recording the events of their deliverance and use it as part of their liturgy. The Scroll itself was termed Megillat Pourim Missrayim.