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<p>Most of this is wrong, according to the evidence, but I do not have time to argue now.</p>
<p>BUT what is clearly wrong is what is quoted about the mss. evidence. On certain things the mss. disagree, that is correct. But on the major items they do not. ALL mss. have tushbachot, for example, whether S'faradi or Teimani. And certain other things,
such as k'no'omakh at the end of birkhost QS in the morning, in all old Ashk'nazi mss.<br>
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<p>It is a methodological error to say since mss. disagree on some things that they disagree in everything.</p>
<p>I invite you to look for yourself, rather than quoting what anyone told you.<br>
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<p>I have to go, but I will get back to this at a future date.<br>
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<div class="PlainText"><font size="3" face="Arial,Helvetica,sans-serif">Rabbi Dr. Seth Mandel</font><br>
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<div id="divRplyFwdMsg" dir="ltr"><font style="font-size:11pt" color="#000000" face="Calibri, sans-serif"><b>From:</b> Richard Wolpoe <rabbirichwolpoe@gmail.com><br>
<b>Sent:</b> Sunday, May 7, 2017 11:52 AM<br>
<b>To:</b> Mandel, Seth; mesorah@aishdas.org<br>
<b>Subject:</b> Re: [Mesorah] More on "pausal forms"</font>
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"<span style="line-height:initial; font-family:Arial,Helvetica,sans-serif; font-size:13px"> </span><span style="line-height:initial; font-family:Arial,Helvetica,sans-serif; font-size:13px">As is well known, the b’rakhot and t’fillot that were used by Chazal,
and attributed to Ezra and Anshei K’nesset haG’dola, were omposed in L’shon Chazal except for Biblical quotations and references.</span><span style="line-height:initial; font-family:Arial,Helvetica,sans-serif; font-size:13px"> "</span></div>
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<span style="font-family:Arial,Helvetica,sans-serif; font-size:13px; line-height:initial; text-align:initial">Kehatti said that with regard to Borei p'ree ho'etz instead of Ho'illan shows us that in B'rachos Lskhon Mikra trumped l'shon Hazal.</span></div>
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Many Many editors of the Siddur operated with that same assumption, namely that l'shon Mikra was preferableý. </div>
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Also I'm not sure how Rabninic Anshei K'ness Hag'dolah was. They were there for siyyum Tanach, and many years before L'shon Hamishna, before the influx of Greeks during Alesander.</div>
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I would presume adderabba, that they goal was to sound more like late Tanach than post MIshnaý.</div>
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ýThe correctors probably felt they were restoring the nusach that had evolved due to a lack of attention to detail. The GRA made many such hagahos to many seforim that had mistakes, EG Maseches Sof'rim.</div>
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<span style="font-size:initial; text-align:initial; line-height:initial">No one who makes fixes is free of all prejudices, they usually operate with an assumption. </span></div>
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<span style="font-size:initial; line-height:initial; text-align:initial">saying L'shon ýHazal was somehow more authentic is an assumption, it runs contrary to what many editors did. Just because it is contrary to a trend, does not make it superior, albeit it
might be more popular due to current zeitgeist.</span></div>
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<span style="font-size:initial; line-height:initial; text-align:initial">At any rate I discussed this with Rabbi Dr. Kanarfogel several times and he insisted that manuscript evidence is mixed. Anyone with a fixed agenda can make their case, but I would suspect
confirmation bias due to the mixed nature of the evidence as reported to me.</span></div>
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