Azharot

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On the festival of Shavuot, the Oriental and Sephardic communities recite Azharot. This is the name given to the liturgical compositions or Piyyutim which enumerate the 613 commandments of the Torah. The recital of Azharot on Shavuot is a very old custom going back to the era of Gaonim.

In some communities the Azharot are not recited on Shavuot proper but on the Sabbath that precedes the festival, which is called Shabbat Kallah since the Torah is being likened to a bride about to be married to her groom, the people of Israel.

Throughout the generations, rabbis and liturgical poets have authored scores of Azharot some of which express the particular views of the authors as to which Mitzvot are included in the 613 commandments.

The following are a few of the well-known Azharot:

Two of R. Saadia Gaon’s Azharot are included in the [edition of the] Siddur of Saadia Gaon that was printed in 1941 in Jerusalem. According to the Yemenite scholar Yehuda Ratzabi, the recital of these Azharot, in particular the longer one which starts with the words Et Hashem Elokecha Tira (You shall fear the L-rd, thy G-d) took hold in the Jewish Oriental communities. These Azharot were recited there until the Azharot of the famous 11th century poet Solomon Ibn Gabirol eventually replaced them.

Rabbi Isaac b. Reuben Al Bargeloni (“of Barcleona”) was a younger contemporary of Solomon Ibn Gabirol. Like him, he was active in Spain and authored Azharot for Shavuot. His Azharot were recited in the Jewish communities of Tunisia and Algeria.

The language of the Azharot was often difficult was often difficult and many rabbis wrote commentaries on them. Rabbi Shimoh b. Tzemach (Rashbaz) Duran of Algiers (1361-1444) wrote a commentary on Solomon Ibn Gabirol’s Azharot called Zohar HaRakia, which was first printed in Constantinople in 1515. In that year an elucidation of Solomon Ibn Gabirol’s Azharot by Yosef Halo’ez was also published in Constantinople. Both books were reprinted.

The year 1841 saw the publication in Livorno of Netiv Mitzvotecha which included inter alia the Azharot of Solomon Ibn Gabirol and the Azharot of Rabbi Isaac b. Reuben, accompanied by commentaries authored by Shaul b. Mossa HaKohen.

In 1889 a Shavuot compendium called Bikkurim (intended for the Jews of Algeria and Tunisia) appeared in  Vienna. It featured the Book of Ruth as well as the Azharot of Solomon Ibn Gabirol and of Rabbi Isaac b. Reuven Al-Bargeloni and other items. The Book of Ruth and the Azharot of Solomon ibn Gabirol are accompanied by a Ladino translation.

The Azharot of Solomon Ibn Gabirol and those of Rabbi Isaac b. Reuven as printed in Bikkurim consist of two parts that are almost equal in length. The first part of each enumerates the positive commandments while the second part is dedicated to a description of the prohibitory commandments. Jewish communities outside the Land of Israel, which celebrate two days of Shavuot, would divide the recital of the Azharot, reading the part containing the positive commandments on the first day of the festival while reserving the second part dealing with the prohibitory commandments for the second day. In the Bikkurim compendium the parts also carry appropriate headings: “Azharot for the First Day” and “Azharot for the Second Day.” The Book of Ruth is similarly divided into two parts, and the respective headings read “Ruth for the First Day” and “Ruth for the Second Day.” Seemingly, they also split the reading of Ruth.

The Yemenite custom is to read the Azharot of Solomon Ibn Gabirol on Shavuot. In Yemen they would divide the reading of the Azharot over two days. In Israel they recite the entire Azharot on the same day – but not at the same time. They read the first part in the Mussaf service and recite the second part before Mincha.

The Jewish Press, June 20, 2003

In last week’s article we spoke of two Azharot authored by Solomon Ibn Gabirol and by Rabbi Isaac b. Reuben Al-Bargeloni both of which were  written in Spain in the eleventh century. This week’s article focuses on Azharot composed during that same period in France.

Rabbi Elijah HaZaken, the author of the rhymed Azharot starting with the phrase Emet Yeh’geh Hiki (see Proverbs 8:7, “Ki Emet… For my mouth shall ever speak truth”), hailed from Le Mans, in northern France, and was the scion of a prominent family. His father Menachem, was a well-known Talmudic scholar who had made great endeavors to spread and advance the study of Torah. He was also a saintly person who spent many days in fast. Rabbi Elijah’s two brothers, Rabbi  Yekuthiel and Rabbi Isaac as well as their sister Belette, were very active in Jewish communal life.

Rabbi Elijah HaZaken was a student of Rabbenu Gershom Me’or HaGolah and a colleague of Rabbi Joseph ben Samuel (Tov Elem) Bonfils, a Talmudical Bible commentator and liturgical poet. Rabbi Elijah spent some time in Jerusalem and according to Rabbi Solomon Luria (Rashal) married the sister of Rav Hai (ben Sherira] Gaon. Chronological inconsistencies, however shed doubt on this statement.

Although he was considered a great Halakhic authority, Rabbi Elijah HaZaken did not author any Talmudic works or Halachic response. Even his liturgical creations are few. The Azharot were his most important work. They were very popular and were recited during the Middle Ages, by Jewish communities in France and Germany on the festival of Shavuot. They were quoted by the Tosafists and scholars soon began writing commentaries on R. Elijah HaZaken’s Azharot.

Two years ago the well known Jerusalem scholar Isaac Meiseles published a book about Rabbi Elijah HaZaken and his Azharot under the title Shirat HaMitzvot (“The Song of the Commandments”).

The volume features biographical details about Rabbi Elijah Hazaken as well as a critical edition of the text of the Azharot based on a variety of manuscripts, accompanied by an extensive commentary underscoring the literary sources of the Azharot’s language and of their Halakhic contents. The book also includes smaller Piyyutim authored by Rabbi Elijah HaZaken or ascribed to him.

Before his latest book, Isaac Meiseles had already written two works which, like Shirat HaMitzvot, deal with Halakhic poetry.

In 1984 he published Shirat HaMa’or, a critical edition with commentary of the poems of Rabbi Zerachiah HaLevi, author of Sefer HaMaor on the Halakhot of Rabbi Isaac Alfasi (the Rif).

In his preface to the book, Meiseles writes, “The complete collection of the liturgical writings of Rabbi Zerachia HaLevi Gerondi, the Ba’al HaMa’or of 12th century Provence is presented in this volume in a critical edition. Published here for the first time are Piyyutim that have not been printed before and others that are not even listed in any literary catalog. The verses printed here have been collected from 145 manuscripts found in 32 libraries….

“R. Zerachia, the Ba’al HaMa’or, has long been known as an authentic Halakhic authority, but not as an influential poet. In this book he is revealed as such for the first time…”

In 1993 Meisels also published in Jerusalem, a critical edition with commentary of the poems of Rabbi Eleazar ben Judah of Worms, Shirat HaRoke’ach.

Rabbi Eleazar b. Judah of Worms , also known as the Roke’ach because of his book, Sefer HaRoke’ach was a prolific rabbinic author and a leading personality of Chadsidei Ashkenaz movement. He was born in Mainz c. 1160 and studied in various cities in Germany and northern France. He served as rabbi in Worms from 1201 until his death in the 1230s. In addition to his widespread literary activity as author of treatises in Halakha, mysticism, theology, ethic, commentaries on the Bible, the Talmud and the prayer book and other writings, he was extolled as a liturgical poet who composed numerous Piyyutim.

The Jewish Press June 27, 2003

In his introduction to Shirat HaRokeach, Isaac Meiseles expresses regret that the Jewish scholars who wrote extensively about the literary activity of Rabbi Eleazar ben Judah of Worms did not take a great enough interest in his Piyyutim, and thus the greater part of his poetic creation remained in manuscript. Meiseles now published all the 61 extant Piyyutim – accompanied by a commentary- based on 74 manuscripts that were preserved in 19 libraries, as well as on rare prints.

The Piyyutim are arranged in sections according to the Jewish calendar: Piyyutim for the Sabbath and the holidays, for the fast days, for days of supplication (such as the Ten Days of Repentance) and more.

The 61 Piyyutim featured in the volume include passages in rhyme found in Rabbi Eleazar’s prose writings as well as two Piyyutim whose authorship cannot be ascribed to him with certainty.

The commentary refers the reader to the literary sources (Scripture, the Talmud, Midrashim) of the Piyyutim’s language and content. “Pointing out Rabbi Eleazar’s sources is essential for the understanding of the Piyyutim,” Meiseles states. Some of the Piyyutim are elegies which subjects are tragic events.

On the 22nd of Kislev, 1196, Rabbi Eleazar had just completed his commentary on the portion of VaYeshev. As he was sitting at the table, two crusaders broke into his home and killed his wife Dolce, his 13 year old daughter Belette and his six year old daughter Hanna. The crusaders also wounded him and his son Yaakov, as well as several other people who were there at the time.

In an elegy entitled Eshet Chayil Mi Yimtza Ke’ishti HaChasida Marat Dolca (“Who can find a woman of valor like my wife the pious Dolca”) modeled on Eshet Chayil of Proverbs. Rabbi Eleazar bewails the death of his wife and daughters. He describes the handicraft his wife engaged in so that her husband could devote himself to the study of Torah, her pursuit of Mitzvot and good deeds, her great knowledge of Torah law and her devotion filled prayers. She served her Creator with joy. Her feet hurried to visit the sick and to fulfill the commandment of her Maker. She provided food for her children and urged them to study. .. She delighted in doing the bidding of her husband and never caused him any grief…”

He goes on to lament the death of his daughter Belette, ”who had learned all the prayers and hymns from her mothers, who was chaste, pious, pleasant and clever,” and of his little daughter Hanna “who daily recited the first portion of the Reading of the Shema.”

In the last verse of this long elegy Rabbi Eleazar expresses his confidence in the   L-rd and his acceptance of all His judgments.

An elegy for Tisha Be’Av starting with the words Tziyon Halo Tish’ali L’Shelom Aluvayich (’”Zion, will thou not ask the welfare of your unhappy ones?”) is an imitation of Judah Halevi’s Tziyyon Halo Tish’ali Li’shlom Assirayich.” Judah Halevi’s most famous “Poem of Zion” has often been taken as a model. Rabbi Eleazar’s elegy is certainly one of the earliest.

Kehillat HaKodesh is an elegy bewailing the Jews of Worms who died sanctifying the Name of the L-rd during the First Crusade (1096).

As mentioned earlier, Meiseles published in his Shirat HaRoke’ach all the known Piyyutim authored by Rabbi Eleazar ben Judah. May we note, however that Avigdor Aptovitzer, in the introductory volume to his edition of Sefer Ravya by Rabbi Eliezer ben R. Joel HaLevi (Jerusalem, 1938, p. 318) mentions a Piyyut by Rabbi Eleazar ben Judah of Worms which seemingly was not included in the volume before us.

May we also add that the first lines of Rabbi Eleazar ben Judah’s introduction to his commentary to the Torah (Perush Roke’ach Al HaTorah, Bereshit, Bnei Brak,1978) in which he speaks of the death, in 1217, of his teacher Rabbi Judah ben R. Samuel HeChasid, are written in rhymes.

Jewish Press, July 4, 2003

The third of Isaac Meiseles’ books about Middle Age Paytanim is Shirat HaMitzvot (“The Song of the Commandments”) whose subject is the Azharot of Rabbi Elijah HaZaken.

The volume includes, as mentioned earlier, a critical edition of the Azharot accompanied by an extensive commentary.

Mesieles lists in his book a number of extant manuscripts of Rabbi Elijah HaZaken’s Azharot that were preserved in libraries in various parts of the world. However, none of these manuscripts served as the basic text of this edition. Meiseles explains that the Azharot were circulated . They were copied many times, and over the years numerous mistakes crept into the text. There is no manuscript of which it could be said it is free of errors. Faced with this situation, Meiseles decided to present the reader with an eclectic text (that is, selected from various manuscripts) which seems to come as close as possible to the original. The eclectic text is accompanied by variant readings.

The text’s vocalization, found only in a few of the manuscripts, is faulty and there was a need to revise the vocalization of the entire work.

The excellent commentary acquaints the reader not only with Rabbi Elijah HaZaken’s literary sources but also compares his language, as well as his Halakhic view, with those of other liturgical poems and commentators who preceded him or who were his contemporaries.

Here are some examples of Mesieles’ meticulous commentary.

1. Line 178 of the Azharot reads:

Arbah BaRegel Lesameach Nizakim” — one is required to gladden four on the Pilgrim Festivals.

Meiseles explains in his commentary that the “four” (Arba’ah) festivals mentioned refer to the Levite, the stranger, the orphan and the widow, as stated in Deuteronomy (16:11), “You shall rejoice before the Lord…. you and our son, and your daughter, and your manservant, and your maid servant, and the Levite who is within your gates, and the stranger, and the orphan and the widow that are in your midst…” He also refers to Rashi’s commentary on that verse, Rashi quotes a Midrash: The L-rd said to Israel], “Four of Mine corresponding to four of yours – your son, and  your daughter and your manservant, and your maidservant.’ If you will gladden Mine, I will gladden yours,,,.

2. Lines 279-238 seem to indicate that the author was of the opinion that those who were condemned (by the Beth Din) to death by stoning were also hanged (after the stoning).

Meiseles draws the attention of the reader to the remarks of Tosafot in both Yoma (8a) and Niddah (30a), who point out that this view of Rabbi Elijah HaZaken is only that of R. Eliezer (See Sanhedin 45a, Mishna) and not that of the other Sages — with whom the law is in accordance — who are of the opinion that they those condemned to stoning for blasphemy and idolatry were also hanged. Tosafot note that Rabbi Elijah HaZaken did not state the Halakha accurately. Further on in his book, however Meiseles suggests , in his comments on lines 527-528, that Rabbi Elijah HaZaken probably meant to say that only in these two cases were those condemned to death by stoning also hanged.

3. In line 145 we read “Shalosh Tis’od”— Three meals shall you eat (on the Sabbath).

Meiseles cites the verse(Exodus 16:25), “Moses said, Eat it today, for today is a Sabbbath unto the L-rd; today you shall not find it in the field,” The word HaYom (today) appears three times in this verse. the Gemara (Shabbat 117b) deduces from this wording that one is duty bound to eat three meals on the Sabbath. Meiseles remarks in his commentary that R. Elijah HaZaken was seemingly of the opinion that eating three meals on the Sabbath was a biblical commandment. This notes Meiseles, is also the explicit statement of the Taz (Turei Zahav, Shulkhan Arukh, Orah Hayyim 678).

(To be concluded)

The Jewish Press, July 11, 2003 p. 59

Halakhot Gedolot, written in Babylon during the Geonic period, is the first work that presents us with an enumeration of the positive and negative commandments of the Torah. This enumeration was strongly criticized by Maimonides in his  (“Book of the Commandments”) because the author of the Halakhot Gedolot included in his enumeration of the commandments some that were not commanded by the Torah but by the Rabbis.

For example according to Halakhot Gedolot, the recital of Hallel on the festivals is commanded in the Torah. Maimonides maintains that this is not so, and that the recitation of Hallel was instituted by the Rabbis. The chapters of Hallel were composed by King David, so how could we have been commanded at Sinai to recite them? Nahmanidies, on the other hand, writing in the defense of Halakhot Gedolot, maintains that we were commanded at Sinai to recite praises to the L-rd on the festivals, and David wrote the chapters of Hallel in order to enable us to fulfill this commandment.

However, even those who defend the author of Halakhot Gedolot admit that he also included in his enumeration commandments that were issued by the Rabbis.

Maimonides writes in his Sefer HaMitzvot that to his great regret the authors of Azharot “of which many were written in Spain,” generally followed the author of Halakhot Gedolot and similar works with regard to the enumeration of the mitzvot.

Indeed, we find in the Azharot of Rabbi Elijah HaZaken and in other early Azharot  the very views of Halakhot Gedolot that Maimonides had criticized so strongly.

Here are some lines from Rabbi Elijah HaZaken’s  Azharot , followed by Isaac Meiseles’ comments that trace their origin from the Halakhot Gedolot.

In line 40 we read “Turn to Him every day with one hundred benedictions.”

The source of this statesment is Menahot (43b): A man is obligated to recite 100 blessings every day as it is stated (Deuteronomy 10:12) “And now, Israel, what (Mah) does the L-rd require of you?” The word Mah should be read as Me’ah meaning 100 (See Rashi ad loc., as well as Tosafot). Meisels notes: the author. in the wake of Halahkot Gedolot included this statement among the positive commandments of the Torah. Other rabbinic scholars do not consider it as a biblical commandment at all.

Lines 73-74 state: “Clothe the naked, visit the sick, support the poor, and you will be rewarded greatly,”  Similarly, lines31-32 read “Pursue acts of benevolence. Go to comfort the mourners.”

The sources are found in the Talmud. The Gemara (Sotah 14a) asks about the verse in Deuteronomy (13:5),”You shall follow Hashem your G-d…” How can a human being follow (lit. walk after) the Shechina? The meaning, concludes the Gemara, is to follow in the ways, that is, the attributes of the L-rd. As He clothes the naked, as it is written… so should you clothe the naked. The L-rd visits the sick, so should you visit the sick. The L-rd comforts mourners, so should you comfort mourners. The L-rd buries the dead, so should you bury the dead. (See also Targum Yonatan on Deuteronomy 34:6).

Another Talmudic source is Bava Metzia (30b), which quotes the verse in Exodus (18:20 )’And you shall make known to them the way they must walk therein (HaDerekh are Yelkhu bah) they must walk…. HaDerekh (the way) means the practice of charitable deeds; Asher Yelhu (they must walk) refers to visiting the sick; Bah (therein) refers to burial (see also Targum Yonatan ad loc. and Tractate Shabbat 104a).

The author of the Azharot lists all these charitable deeds as separate commandments  and so does the author of Halakhot Gedolot. According to Maimonides in Sefer HaMitzvot, it is one biblical command that obligates us to engage in all these activities. “Thou shalt love thy neighbor as thyself” (Leviticus19:18).

Line 81 informs us about the duty to recite the entire Hallel on 18 days as well as on one night during the year (the eight days of Sukkot, the eight days of Hanukkah, the day of Shavuot, the first day of Passover as well as the first night of Passover –see J.T. Sukkah 4:5). And lines 73-77 speak of the reading of the Scroll of Esther on the night and the day of Purim and of the kindling of the Hanukkah lights. Halakhot Gedolot lists all these mitzvot (recital of Hallel, Reading the Megillah and kindling the Hanukkah lights) among the positive commandments of the Torah and so does Rabbi Elijah Hazakein in his Azharot.

At the end of this series of articles I would like to express thanks to Isaac Meiseles for his great efforts in establishing the correct text of Rabbi Elijah HaZaken’ Azaharot as well as for his excellent knowledge-packed and enlightening commentary.

The Jewish Press, Friday, July 18, 2003 p. 27