Nusach Ashkenaz Minhag Rheinus and Minhag Teiman

Please can you explain why so many common between Minhag Rheinus and Teiman. There is so great distance in length and time between them both! However Siddur Ashkenaz Frankfurt and Tiklal Minhag Teiman almost identical and pronunciation almost the same not Sfaraddi! Teimanim have more similar customs with Askenazzim rather then Sfaraddim.

I don't think your premise is correct as to the nusach and minhogim, or as to the pronounciation of consonants. In fact, the pronounciation is only closer as to one vowel, namely the kometz. This is because the vocalization according to Minhag Bavel, which are followed by the Teimanim, and the vocalization of the Chachmei Teveriah, which is followed by the Ashkenazim, both recognize a kometz vowel as an independent entity. But Teimanim are even farther from Ashkenazim than Sefardim are in their merging the segol and patach, and ממילא the chataf segol and chataf patach (on the basis of Nikkud Habbavli), as well as maintaining the Tiberian mesorah of how to pronounce Sheva, whereas the Ashkenazim and Sefardim preserve a preexisting mesorah of using the "schwa" sound for the vowel from where the English word is derived. The only strong similarities in Nusach that I am aware of would be a rejection of later additions to the Nusach made by Talmidei Ari. If you look at the Spanish-Portuguese Nusach, for instance, it is not generally farther from Ashkenaz than Nusach Teiman (Baladi) is.

It is true that based on the Rambam the Baladi Teimanim preserved Baruch Hashem L'olam at ma'ariv. Note, however, how they drop the chasima of Hashkiveinu so as not to add another bracha after krias Shma.

Melech

In fact, the pronounciation is only closer as to one vowel, namely the kometz.

What about the similarity in differentiation between "tav" and "sav"? Sfaraddim don't see the difference here.

It is true that based on the Rambam the Baladi Teimanim preserved..

Nevertheless truly speaking Rambam adopted the Minhog Teiman-Baladi, but not vice versa, I suppose.

If you look at the Spanish-Portuguese Nusach, for instance, it is not generally farther from Ashkenaz than Nusach Teiman (Baladi) is.

That is you say there are Nusach Erets Yisroel (Minhog Ashkenaz) and Nusach Bavel (Sfaraddim). Am I correctly understanding you that Teimanim is the third group?

1. Is it true that Minhog Teiman Baladi takes its origin since the first Temple era? It means that this Minhog is genuine Nusach Erets Yisroel?

2. Logically after the destruction of the first Temple Nusach Erets Yisroel perished and was born Nusach Bavel (sfaraddi)?

3. Then after returning to the EY was reborn Nusach Erets Yisroel (ashkenazzi) the second Temple era's with changes?

4. After the destruction of the second Temple Nusach EY was forcely moved to Rome?

5. I've read in that time in Rome were simultaneously Nusach EY and Nusach Bavel. How could it be?

6. It's written that there were existed Minhog Rheinus and Minhog Ostreich simultaneously. Minhog Ostreich slightly differ. Why? Because they adopted some sfaraddi customs?

7. If the Minhog Franfurt Siddur is ancient why it preserves Ari's insertions? If Ashkenazzim don't use Ari's insertions why not to take out? Maybe this was the point of the haGra's Siddur?

What about the similarity in differentiation between "tav" and "sav"? Sfaraddim don't see the difference here.

There are groups other than Ashkenazim and Teimanim that distinguish between תּ and תֿ, such as Algerians and some Tunisians. I don't know this for a fact, but I suspect that all the Jews in the Arab world probably distinguished them before 1492 למספרם, and at some point afterwards soem of those communities to various degrees copied, in whole or in part, the pronunciation of Hebrew that was used by their Spanish Rabbinical leaders, similar to the "au" pronunciation of cholam copied by some Frankfurt Jews from Rav Hirsch.

That is you say there are Nusach Erets Yisroel (Minhog Ashkenaz) and Nusach Bavel (Sfaraddim).

The basic Tefillos of Nusach Ashkenaz are taken from Minhag Bavel no less than the Tefillos of Sefarad. The Nusach Eretz Yisroel influence on Nusach Ashkenaz is mostly just in the world of Piyyut. There is no extent living Nusach (not inclusing a few who have attempted to revive it) that is based on the old Nusach Eretz Yisroel. That Nusach died at some point in the Middle Ages.

Is it true that Minhog Teiman Baladi takes its origin since the first Temple era? It means that this Minhog is genuine Nusach Erets Yisroel?

Our Tefillos don't date back to בית ראשון. The pre-kabbalah Minhag of Teiman is almost identical to the Nusach of the Rambam, which is derived from Minhag Bavel.

Melech

The basic Tefillos of Nusach Ashkenaz are taken from Minhag Bavel no less than the Tefillos of Sefarad. Our Tefillos don't date back to בית ראשון.

Did I understand you right, there hadn't been more than the single one Nusach ever? That is the Nusach established by Ezrah and his Sanhedrin-haGgodol? We use today mostly (ALL) Nusach Bavel? And there are only mass of Minhogim? Minhog Ashkenaz, Minhog Sfarad, Minhog Teiman and so on?

The pre-kabbalah Minhag of Teiman is almost identical to the Nusach of the Rambam, which is derived from Minhag Bavel.

Right, Minhog Teiman Baladi is identical to Minhog l'Rambam. But this quite doesn't mean that Teimanim copied Rambam! Rambam lived in 1200. Teimanim record their history since the first Temple's era. Didn't they pray without Rambam's Siddur? I say Rambam did take Teimanim' Siddur but not vice versa! And though Minhogim are identical, however there are many slight differences in daily life details, that can be a proof of difference of Rambam (Sfarad-Mitsrayim) and Teimanim.

Rambam's Shmone Esreh in the second brakhah "Atto gibbor l'olom kAd--oy" Rambam put the real name of "haShem". All the Siddurim put here "kAd--oy". How to explain this?

This is related more to minhag than nusach, but both Yeminites and some German communities have the custom that the groom wears a tallis under the chuppah when getting married.

Did I understand you right, there hadn't been more than the single one Nusach ever? That is the Nusach established by Ezrah and his Sanhedrin-haGgodol?We use today mostly (ALL) Nusach Bavel? And there are only mass of Minhogim? Minhog Ashkenaz, Minhog Sfarad, Minhog Teiman and so on?

On its face, there appears to be a Machlokes Rishonim as to whether there was originally "one" Nusach. There are so many difficulties with the view that seems to maintain that there was only one nusach to begin with (which appears to be the view of the Rambam) that some interpret that view differently. In any event, the most straightforward approach would appear to be that Chazal set a basic מסגרת of what must be said, but left the exact Nusach up to the חכמים of each community. Additionally, I think there probably were many changes made to the מסגרת after חרבן בית שני.

The Nuschaos in use today all derive from variants of Minhag Bavel; they certainly don't derive from Minhag Eretz Yisroel (for the basic tefillos, apart perhaps form the occasional קטע). The old Nusach Eretz Yisroel was vastly different in virtually every tefilloh. For instance, my understanding is that the Hallelukahs following Ashrei (and maybe even Ashrei itself- I can't remember) were only recited on Shabbos. The ofan of Rosh Chodesh (minhag Ashkenaz) reflects a minhag Eretz Yisroel of reciting both kadosh and baruch only on Shabbos and Rosh Chodesh. The brachos of Shmoneh Esreh are much shorter (apart from the combining of בונה ירושלם and את־צמח) The shatz did not recite Birkas Kohanim when no Kohanim were present (this was held to be a חשש of בטול עשה).

On Shabbos and Regalim (I'm not sure about Yomim Noraim), the Shacharis was distinguished from the Mussaf Amidah almost exclusively by substituting the Shacharis pesukim with pesukim related to the קרבנות at Mussaf (this does not take into account further differences when piyyutim were recited). The Haggadah shel Pesach of Minhag Eretz Yisroel looks nothing like the Haggadahs of any extant Minhag. Put simply, all Minhogim in Europe and, for the last many centuries, in Africa and Asia, accepted versions of Nusach Bavel for their basic tefillos. All of those Nuscha'os look more or less like variations of Minhag Bavel and not at all like Minhag Eretz Yisroel.

On its face, there appears to be a Machlokes Rishonim as to whether there was originally "one" Nusach.

I've read that when Ezrah decided to return to Erets Yisroel some stayed in the Bavel. I suppose that was his opposition.

There are so many difficulties with the view that seems to maintain that there was only one nusach to begin with (which appears to be the view of the Rambam)

Fine, the "opposition" had its own Minhog and Ezrah formed Nusach Erets Yisroel (or name it what ever you wish). The fact is today all of us use Nusach Ezrah.

Chazal set a basic מסגרת of what must be said

Right, Halakhah says to say praise words before and after the prayer. Just this.

but left the exact Nusach up to the חכמים of each community.

I don't aggree! I think there is the only one Nusach (Ezrah's Nusach) because of there was the only one Sanhedrin-haGgodol and the only one Beit-haMmiqdash Ezrah's era. That's why Bavel's "opposition" must accept Ezrah's Nusach.

For instance, we must say Shma twice (mid'orayta). Dovid-haMmelekh invented prayers before and after the Shma seven times a day. Later Ezrah and the Sanhedrin-haGgodol ordered us to say these brokhot too. Mid'rabbonan.
But I don't understand why Ashkenazzim say "Omen" in the end of Kriat Shma? And why Ashkenazzim say "Ahavoh rabboh" instead of "Ahavas olom" in the second brokhoh before Shma? If these brokhot were instituted with the Sanhedrin who changed those now?

I have three so called Minhog Ashkenaz Siddurim. Each of them is differ from one another. Why? Ezrah ordered not to change three initial and three conclusive brokhot in the Shmone Esreh. Indeed, all those three siddurim have identical brokhot word for word.

I think there probably were many changes made to the מסגרת after חרבן בית שני.

I know about the one for sure 12-th brokhoh "Lameshummodim". Do you know more? Who changed Bavel's Nusach "Sim sholom" to "Sholom rov"?

The old Nusach Eretz Yisroel was vastly different in virtually every tefilloh.

I don't remember where I'd read that there isn't such a notion as "Nusach Y'rusholaim" because in the old in the town there were many Minhogim (the same as nowadays is). I think the same it may be applied to the notion "Nusach Erets Yisroel". For example Teimanim have several Minhogim (south, north and old), Ashkenazzim have many and so on. I suppose the same occurs with the Erets Yisroel's Nusach.

For instance, my understanding is that the Hallelukahs following Ashrei (and maybe even Ashrei itself- I can't remember) were only recited on Shabbos.

The rule is we say praise words before and after the prayer. Therefore Sanhedrin instituted to say "Ashreh" before and after HaShachar. Not only on Shabbos but every day. Mid'rabbanan.

The shatz did not recite Birkas Kohanim when no Kohanim were present (this was held to be a חשש of בטול עשה).

I don't understand it either! In my community even if cohanim present chazan (he is not cohen) read BK. And demands all to reply "Omen"-s. I don't say "Omen" as per l'Rambam. I do reply "Omen" only if real cohanim say Birkat Cohanim in Chags.