Song of the One Synagogue Poetry in Early

אאא Song of the One Synagogue Poetry in Early Ashkenaz Dr. Peter Sh. Lehnardt Ben-Gurion University of the Negev, Beer Sheva

Song of the One 2 A first distinction Study of prayer for the sake of Erudition? or Education? towards Knowledge Wisdom towards the improvement of the act of prayer

A Periodisation of 3000 years of Hebrew Literature 1200 BCE – 200 BCE Biblical Literature 350 BCE – 100 CE Apocrypha and Pseudepigrapha 220 CE – 550 CE Rabbinic Literature 550 1050 Medieval Ḥazal Geonim 950 – 1450 Literature Rishonim 1450 1800 Aḥaronim 1882 Renaissance and Baroque Literature Haskalah Modern 1920 Erets Yisrael 1948 State of Israel 1800

Transitions in the world of Jewish prayer – from prayer towards prayer book private prayers the liturgy in the Temple public prayers Tefillin (fast days) Shema-Yisrael Reading of Tora and Prophets Before the destruct ion of the temple of Jerusalem (70 C. E. ) the Shema and its benedictions Yavne/Jamnia Mischna and Talmud (110 550 C. E. ) Piyyut (poetic ‘intarsia‘) the Eighteen prayer statatory prayers (the Amidah) with framework Halakhic Mahzor / Siddur Literature (ritual law) Minhagim (local rites) Unification of the rites mystic influences Codification print of the Halakha (the ritual law) Geonim (550 1050 C. E. ) High Middle Ages 1500 C. E. ) Early Modern times (1500 C. E. ) the sake of a Gebetserlebnis (experience of prayer) Modern Chassidism Reform Judaism (1800 C. E. ) Assimilation of rites Ashkenaz / Sefarad / Edot Ha. Mizrah State of Israel (1948 C. E. )

Song of the One 5 Three conditions for Hebrew Liturgical Poetry A. Statuatory Prayers and readings the benediction formula (Barukh Ata Adonai, …) the composition (Keriyat Shema, Amida etc. ) B. The liturgical poetry (Piyyut) replaces as poetical intarsia t the prose parts in the benedictions of a composition iyyu P C. Integral part of public prayer – integral part of the ceremony Not as in early Christian liturgy – accompanying chants to the ceremony Not as in classic Arabic literature – poetical reflections of an individual

Song of the One 8 [1] Song of Songs – Shir ha-shirim (1: 1 -8; 4: 1 -7; 5: 10 – 6: 3; 8: 8 -14) – Lyric Reading with Cantillation Title: She: 1: 1 The Song of Songs, by Solomon. * 2 Oh, give me of the kisses of your mouth, · For your love is more delightful than wine. 3 Your ointments yield a sweet fragrance, Your name is like finest oil. Therefore, do maidens love you. 4 Draw me after you, let us run! The king has brought me to his chambers: Let us delight and rejoice in your love, Savoring it more than wine Like new wine·they love you! * 5 I am dark, but comely, O daughters of Jerusalem. Like the tents of Kedar, Like the pavilions of Solomon. 6 Don't stare at me because I am swarthy, Because the sun has gazed upon me. My mother's sons quarreled with me, They made me guard the vineyards; My own s n o i t a u sit k c vineyard I did not guard. o t s ic Ly r y L – e l ric sty

Song of Songs 4: 1 7 He: 4: 1 Ah, you are fair, my darling, Ah, you are fair. Your eyes are like doves Behind your veil. Your hair is like a flock of goats Streaming down Mount Gilead. 2 Your teeth are like a flock of ewes Climbing up from the washing pool; All of them bear twins, And not one loses her young. 3 Your lips are like a crimson thread, Your mouth is lovely. Your brow behind your veil [Gleams] like a pomegranate split open. 4 Your neck is like the Tower of David, Built to hold weapons, · Hung with a thousand shields All the quivers of warriors. 5 Your breasts are like two fawns, Twins of a gazelle, Browsing among the lilies. 6 When the day blows gently And the shadows flee, I will betake me to the mount of myrrh, To the hill of frankincense. Every part of you is fair, my darling, There is no blemish in you. *

Song of Songs 5: 9 16 They: 5: 9 How is your beloved better than another, O fairest of women? How is your beloved better than another, That you adjure us so? She: 10 My beloved is clear skinned and ruddy, Preeminent among ten thousand. 11 His head is finest gold, His locks are curled And black as a raven. 12 His eyes are like doves By watercourses, Bathed in milk, Set by a brimming pool. – 13 His cheeks are like beds of spices, Banks of' perfume His lips are like lilies; They drip flowing myrrh. 14 His hands are rods of gold, Studded with beryl; His belly a tablet of ivory, Adorned with sapphires. 15 His legs are like marble pillars Set in sockets of fine gold. He is majestic as Lebanon, Stately as the cedars. 16 His mouth is delicious And all of him is delightful. Such is my beloved, Such is my darling, O maidens of Jerusalem!

Song of Songs 6: 1 3 They: She: 6: 1 Whither has your beloved gone, O fairest of women? Whither has your beloved turned? Let us seek him with you. 2 My beloved has gone down to his garden, To the beds of spices, To browse in the gardens And to pick lilies. 3 I am my beloved's and my beloved is mine; He browses among the lilies. How became Love / Wedding songs a part of the Hebrew Bible? Allegoristic reading of Songs She – the bride – Kenesset Yisrael – the people of Israel He – the groom – God ‘They’ – The ‘choir’ – the nations Lyric scenes of a relation

Song of Songs 8: 8 14 They: She: They: 8 We have a little sister, Whose breasts are not yet formed. What shall we do for our sister When she is spoken for? 9 If she be a wall, We will build upon it a silver battlement; 10 I am a wall, My breasts are like towers. So I became in his eyes As one who finds favor. * 11 Solomon had a vineyard In Baal hamon. He had to post guards in the vineyard: A man would give for its fruit A thousand pieces of silver. 12 I have my very own vineyard: You may have thousand, O Solomon, And the guards of the fruit two hundred! He: * 13 O you who linger in the garden, Friends are listening; Let me hear your voice. She: 14 Hurry, my beloved, Swift as a gazelle Or a young stag, To the hills of spices! *

Song of the One 17 [2] Eleazar [Bi. Rebbi Qillir (? )], ‘Ashira wa-azimmera Shemo’ –, A Yotser Composition for the Pilgrim Festivals (Pessah-Passover, Shavuoth-Pentecost, Sukkoth-Tabernacles) Blessed are You Lord, our God, King of the world, who fashions light and creates darkness, who makes peace and creates all: Eternal light / (from within the) storehouse of life; / ‘Lights from out of darkness!’ / He said, ‘… And it shall be so. ’ [that] (1) Yotser (for) Passover , העולם מלך אלהינו , ייי אתה ]ברוך שלום עושה , חושך ובורא אור יוצר , הכל את ובורא / חיים אוצר / עולם אור [' 'ויהי אמר / מאופל אורות פסח יוצר שירה א , שמו ואזמרה I shall recall 1005 of his additional (poems) – חמשה שנן א The song of songs, which is Salomon’s. (Song 1: 1) – שילומו ואלף ' השיר'ים שיר I shall sing and enchant His name

Song of the One 18 [3] Shelomo Ha. Bavli, ‘Or Yesha Meʾusharim’ – A Yotser Composition for Pessah-Passover (‘Berah Dodi ʿad she-tehpats ahavat keluleynu’ – the poetical coda of the composition) (1) Yotser To the Light of salvation of the happy ones (= God), The enabled one to keep this (= Passover), I shall thank in midst His beloved while praying (with) The Song of Songs (1: 1). The doe of craving desires (= the Torah) For moistening the thirst of the restless (souls), The barns of satiation to irrigate – Oh, give me of the kisses (1: 2). The blessed of the maidens by Your fats (= the sages), Those in charge of your hidden treasures, You perfumed them by anointing your oils – To yield fragrance of your ointments (1: 3). (Like) the kin and nobleman of Your house (of study) Those who again and again gather around you – (to) the house of disputation of your pure ones (= laws) Draw me after You (1: 4). […] [ ]יוצר פסח . 1 , מאושרים ישע אור , מוכשרים ש ימור זה כשרים בידידיו הודנו א . (1 השירים )שה"ש א שיר , תשוקות אווי יילת יחלוח ] ע[ יוף שוקקות – להשקות שבע סמי . (2 מנשיקות )שה"ש א ישקיני א ל א מעלמות ב רוכי גנזכי שלי ישמתם ב – שממניך . (3 שמניך )שה"ש א לריח , משמניך , מכמניך תמרוק וחוריך ביתך ב ני – חריך [ חזר ] ס ה נם צחריך מדין בית [. . . ]. (4 אחריך )שה"ש א משכיני 5 מ

Song of the One 19 (7) [Berah Dodi] [ דודי ]גאולה – ברח . 7 Move, my Beloved, until our wed love עד ברח דודי shall please You, אהבת שתחפץ Then turn to pity, because we got extinguished by , כלולינו kings of evil, who ridiculed us, כי , ל רחם ש וב poked fun at us. Abolish and destroy them root and branch כילונו from our ruin, , שובינו , רשעה מ לכי 290 Raise your tower, for the play of our offsprings: . תוללינו There He stands behind our wall! (2: 9). ביצתם וקעקע הרוס Move, my Beloved, until the end , מתילינו of the vision shall rise, Come quick, and the shadows ט הקם will flee from this one, נ גן , ורך Risen and exalted, and lifted shall be : שתילינו the despised, אחר עומד זה הנה He shall see and rebuke and spill (blood) of many peoples, !(9 )ב כתלינו

Song of the One 20 Bare Your arm, when called like this: : כזה קרוא ז רועך ח שוף Hark! My beloved! There he (comes) (2: 8). דודי קול Move, my beloved, and be yourself !(8 ב )שה"ש זה הנה like a roe/splendor לך ודמה ברח דודי 300 Be revealed near the end of my sentence לצבי Raise me from my captivity to the coronation of splendor קצבי קץ יגש יגל Longing and yearning for the mountain of splendor משבי דל ותי But there is no leader and prophet and no צבי לעטרת Tishbite No one who levels, revives me, or fight my הר תאיבים תובעים Eliminate my sin, my pain cause צבי And make my enemies fear and feel ashamed And I shall be able to reply to those ולא ונביא מביא ואין who curse me: , תשבי ‘This is my Beloved, my Savior, my closest friend, משיבי משוי 305 My buddy and my lover, god, the God of my ריבי וריבה father(s). Blessed are You the Lord, who redeemed Israel. כאבי חובי הסר

Song of the One 21 Phebi claro nondum orto iubare fert Aurora lumen terris tenue Spiculator pigris clamat surgite L’alba par um& mar atra sol 5 Poypas abigil miraclar tenebras. [4 a] L’Alba di Fleury (beg. of 11 th c. ) The dawn of Phoebus has still not risen Aurora brings her gentle light to earth The Watcher calls out to the lazy ‘rise’ (The Dawn draws the sun over the waves peeks over hills enlighten the shadows. ) En incautos ostium insidie Torpentesque gliscunt intercipere Quos suad& preco clamat surgere. Lalba part um& mar atra sol 10 Poypas abigil miraclar tenebras. In the ambush (lay) the fervent haters to cut apart the naïve and sleepy ones For them calls the herald ‘please wake up’ (The Dawn draws… Ab Arcturo disgregatur aquilo Poli suos condunt astra radios Orienti tenditur septemtrio Lalba part um& mar atra sol 15 Poypas abigil From Arcturus the north wind departs The stars of the firmament hide their rays The Great Bear turns to the east. (The Dawn draws… A scene: (the lovers), the foes, the watcher, Ms Vatican, Regina 1462 (X. saec. ), fol. 50 r. B the first light, a bird, the time… to depart

Pártite, amore, adeo, ché tropo çe se stato. lo maitino è sonato, çorno me par che sia. Pártite, amore, adeo, che non fossi trovato in si fina cellata como nui semo stati. Or me bassa, oclo meo – 10 tosto sia l'andata, tenendo la tornata como d'inamorati; sí che per spesso usato nostra çoglia renovi, 15 nostro stato non trovi la mala felosia. 5 Pártite, amore, adeo, e vane tostamente, ch'ona toa cossa t'aço 20 pareclata in presente. Song of the One 22 [3 b] Anonimo italiano (ante 1286) – Alba Hurry, my love, and go / for too long you stayed The dawn makes sounds already / I know that morning also comes. Hurry, my love, and go / that they won’t find us in a hideaway so fine / as we have made out. Just kiss me, my eyes –parting comes close, Let’s keep to the return / as usual with lovers; That by busy use / we’ll renew our joy, Our relation shall not become / that bad envy. Hurry, my love, and go / and depart firmly What you brought with you / is now (already) wrapped up.

Song of the One 24 [4] אופן ה כל מפעל בכל ליט (10 ה )שה"ש דודי פעל למעניהו במטה ק דוש ומועל דגול רבבה מ . ובמעל צופה טהור כתר פז ע טור (11 ה )שה"ש ראשו סתר כל (2) Ofan נ ערץ עתר לקול מאזין ו 120 My Beloved (5: 10) Ruler over all work done. יתר בשפת Everything He did for His sake thousand distinct and raised י ה From ten חוזים יישירו נ גדו (12 ה )שה"ש עיניו Holy on earth and in heaven. הרזים חכם His Head (5: 11) crowned by a golden crown. חזיזים עושה he sees ז ך everything כארזים נעים ב חור Clear(ly) concealed ש listen to the voice of prayer And בשמים מגדלות ר קח (13 ה )שה"ש לחיו Adored in overflowing language. כ ביר His Eyes (5: 12) were straightforward to טעמים the prophets משיב By Yah of the secrets בין the wise גיוניו ה נעימים אמריו י ושר

Song of the One 25 י ה . חזיזים חוזים יישירו עושה בשמים ז ך גדו כארזים מגדלות נ (12 ה )שה"ש עיניו הרזים חכם נעים ב חור ר קח (13 ה )שה"ש לחיו טעמים משיב כ ביר בין ה גיוניו נעימים אמריו י ושר . מחוכמים His Eyes (5: 12) were straightforward to the prophets ומשפט (14 ה )שה"ש ידיו 125 By Yah the wise of the secrets צ דק chosen pleasant ones like cedars (by the) ממולאים תרשיש גלילי ל מופלאים Pure , who makes thunderstorms. תים of towers ח of נוראים ח יילי His cheeks מפניו (5: 13) a formula perfumes צבאיו . יריאים The tremendous bestows taste (of reasoning) The directness of His words are pleasant His sounds are with sense sophisticated. His hands (5: 14) are wonderful justice and trial Similar to scrolls filled with aquamarine. The soldiers of His aweful Hosts Wimp out before Him full of fear.

Song of the One 26 2 / (' י - שליש האחרון של המאה ה , שמעון ב"ר יצחק )מגנצא יסוד שש עמודי ק ומת (15 ה )שה"ש שוקיו להתאשש עולם כסאו י יפה משש למעלה שביעי ב . ליישש ייחודו וחוקים תורות ר ובי (16 ה )שה"ש חיכו ובשחקים בתבל His legs (5: 15) the height marble pillars קדושתו וצם ע of ברקים חשמלי דירי א 130 To strengthen the foundation of the world. מפיקים In the seventh (heaven) above the six He embellished His throne forever. שמו ומבורך ב רוך (1 ו )שה"ש אנה His mouth (5: 16) is plenty of Torah and laws מרומו אראלי ורשים ד His uniqueness in the world and the heavens ' קדוש sparking ' ומר and א lightning נואמו קורא זה אל ו זה The magnificent, (angels) express the might of His holiness. . בשלשימו Whither (6: 1) He is blessed and blessed His name פימו the מ Erelim of His height עוז לעמו (2 ו )שה"ש דודי are seeking נ ותן And the one call to the other speaking במעוז יתברך – Holy’ three חזק times. נ ועם Says ‘ועוז Qadosh תהלה א (3 ו )שה"ש אני

Song of the One 27 2 / (' י - שליש האחרון של המאה ה , שמעון ב"ר יצחק )מגנצא שמו ומבורך ב רוך (1 ו )שה"ש אנה מרומו אראלי ורשים ד ' ' קדוש א ומר נואמו קורא זה אל ו זה . בשלשימו מ פימו עוז לעמו נ ותן (2 ו )שה"ש דודי במעוז יתברך ועם ( נ 6: 1) ועוז He תהלה חזק His name א (3 ו )שה"ש אני Whither is blessed and blessed. עוז מגדל לשם the Erelim of His height are seeking : וכרוב ואופן כל פני ואראלים ירנו ושרפים יפארו וכרובים ]ישוררו והחיות And חיה the one call יברכו to the other speaking [(12 ג ' )יח ' ממקומו ייי כבוד 'ברוך Says ‘Qadosh – Holy’ three times. My beloved (6: 2) gives His people strength From His mouth it is blessed with joy I (6: 3) shall reinforce praise and strength And pleasant (sound) for the name of the Tower of strength. And the Creatures [shall chant, and the Cherubs shall exalt, and the Serafim shall rejoice, and the Erelim shall bless in front of every Creature, and Ofan, and Cherub: ‘Blessed is the Presence of the LORD, in His place’ (Ez. 3: 12)].

Song of the One 30 [5] Yehuda Ha. Hasid (1150 – 1217), ‘Anʿim zemiroth we-shirim aʾarog’ – כי כל לדעת a hymn for contemplation הכבוד שיר , אארוג ידך ושירים בצל זמירות אנעים ; תערוג נפשי חמדה נפשי אליך HYMN OF THE GLORY. סודך רז by Judah ben Samuel HeḤasid of Regensburg (ca. 1150 12 I 7), transl. J. J. Petuchowsky אל לבי הומה בכבודך דברי מדי 1 I sing sweet hymns and weave together songs, , דודיך Since but for You my panting soul still longs. 2 My soul desires to נכבדות be under the shadow hand ושמך בך of Your אדבר כן על That it may of all Your secrets the meaning understand. . ידידות בשירי אכבד 3 When of Your glory I but speak My heart is stirred Your love seek. , ראיתיך ולא to כבודך ספרה א 5 4 Thus while some weighty things of You I shall proclaim, : ידעתיך ולא אכנך אדמך It is with songs of love that I honor Your name. 5 דמית עבדיך בסוד נביאיך ב יד Your glory I shall tell, though I have never seen You.

Song of the One 31 A Germaringen (Ostallgäu), St. Georg , Apsis (1180 1200)

Song of the One 32 Mainz, Cathedral, Marktportal (main entrance, from 1200/10)

Song of the One 33 , ראיתיך ולא כבודך ספרה א 5 : ידעתיך ולא אכנך אדמך דמית עבדיך בסוד נביאיך ב יד . הודך כבוד הדר לתוקף כנו וגבורתך דלתך ג , פעלתך ישך כפי ולא אותך ד מו 5 Your glory I shall tell, though I have never seen You. . מעשיך לפי You. וישווך I know not what You are, but image can describe 6 אחד Through Your in Your servants' speech. הנך prophets–and חזיונות ברוב mystic משילוך ה You let us a mere likeness of Your glory reach. – דמיונות בכל 7 Your greatness and Your power, too, they named works for which You are famed. ושער But after Your ובחרות זקנה בך יחזו ו 10 8 They visioned You not in Your absolute. . ושחרות בשיבה ראשך Your deeds alone vouchsafed them Your similitude. 9 In different visions their analogies came. But, of all their similes, You remain the same. 10 They saw You ancient, and they saw You young. As both white hair and black upon Your head was hung.

Song of the One 34 דין ביום ז קנה ; רב לו ידיו מלחמות כאיש הושיעה , בראשו ישועה כובע ח בש . קדשו וזרוע ימינו לו קוצותיו , נמלא ראשו אורות ט ללי ; לילה רסיסי והוא בי חפץ כי בי תפאר י 11 Old age in judgment, youth on a fighting day. צבי battle לעטרת לי יהיה When, as a warrior, His hands the sway. 12 Salvation's His head He wore; פז על וחק helmet on ראשו דמות טהור כ תם 15 His right hand His holy arm the victory Him bore. שם כבוד מצח 13 His head replete with saving dew of light, ; קדשו His curls still wet with dewdrops of the night, לו אמתו תפארה צבי ולכבוד ל חן 14 Glorified by me since He delights in me, . עטרה A crown of beauty He'll ever be for me. , קרב ביום ובחרות 15 The image of His head appears like fine pure gold; Engraved upon His brow, His holy name is told. 16 For grace and glory, for splendor and renown His chosen people nude for Him a crown.

Song of the One 35 קוצותיו ראשו מ חלפות : שחורות תלתלים יעלה תפארתו צבי הצדק נ וה . שמחתו ראש על נא וצניף עטרת בידו נא תהי גלתו ס ; תפארת צבי מלוכה ענדם עטרת נשאם ע מוסים 17 His head of plaited hair like that of youthful time; בעיניו יקרו His locks flow. כבדם in black curls as they do in one's prime. מאשר 18 The place of justice, His, Temple's אלי וקרוב עליו glorious ופארי site, עלי פ ארו o may He set it above His chief delight. : אליו בקראי 19 A diadem in His hand His treasured folk shall be, crown for royalty. בדרכו Of beauty פורה and of splendor אדום a ללבושו ואדום צח 20 The people that were borne by Him, a crown for them He bound. . מאדום בבואו He honored them. , for in His sight so precious they were found. , בחרות כבימי 21 His glory rests on me, my glory upon Him; And He is near to me when I call out to Him. 22 He is bright and ruddy, all red appears His dress, When He comes home from Edom, from treading the winepress. 20

Song of the One 36 תמונת ק שר : עיניו לנגד יי יושב יפאר ענוים בעמו ר וצה . להתפאר בם תהלות ודור מראש קורא אמת דברך ר אש 25 , דרוש דורשיך עם ורנתי עליך נא שירי המון שית 23 The knot of the tephillin to Moses He has shown. '. אליך תקרב The meek one had this vision as he stood there alone. 24 Delighting people, He glorifies meek, הלתי עטרת in His לראשך נא the תהי ת Enthroned above their praises, His glory there to seek. : קטורת ותפלתי 25 Truth is Your word's beginning, thence every age's תכון call; for You questing, You, quest for them ! כשיר The people בעיניך רש too, שירת יקר all ת 26 My many songs, I pray, place on Yourself on high, . קרבניך על יושר And let my cry of joy approach You very nigh. – לעניו הראה תפלין 27 My praise shall be for You a crown upon Your head, And as the incense was of old, the prayer I have said. 28 As precious as in days of yore the song of priestly rite So may my own poor song appear as precious in Your sight.

Song of the One 37 לראש תעלה ברכתי , כביר צדיק ומוליד מחולל ראש לי תנענע ובברכתי 30 , ראש כבשמים לך קח כי עליך שיחי נא יערב . אליך תערוג , משביר ואותה נפשי ובארץ בשמים כל כי וההוד והנצח והתפארת והגבורה הגדלה יי לך (11 כט א One, " )דה Almighty לראש לכל He והמתנשא Creator, Father, Righteous remains. הממלכה יי לך 30 And, at my humble blessing, to head incline, (2 me קו 'Your תהלתו )תה כל ישמיע יי גבורות ימלל מי 29 My blessing, may it now ascend to God who all sustains, And grant it Your acceptance as though to spices fine. 31 O let this prayerful musing be sweet to You as songs, Since only for Your nearness my panting soul yet longs. Yours, LORD, are great ness, might, splendor, triumph, andmajesty – yes all that is in heaven and on earth; to You, LORD, belong kingship and preeminence above all (1 Chron. 29: 11) Who can tell the mighty acts of the LORD, proclaim all His praises? (Ps. 106: 2)

Song of the One 38 The literary heritage of lyrical wedding songs became by the device of allegorization the ‘Song of Songs’ This became the stock of situations and relations in (early) liturgical poetry (the Piyyut) Classical Piyyut tried to represent the whole of Songs as a mystic poetical unity in its compositions European contrafacta add local lyric situations (Alba) or reveal the full lyrical-mimetic potential The Hymn of Glory by Yehuda HeḤasid puts borders to lyricism ‘Song of Song’ – metaphor to Tora – metaphor to mankind

אאא Song of the One Synagogue Poetry in Early Ashkenaz Dr. Peter Sh. Lehnardt Ben-Gurion University of the Negev, Beer Sheva