Half a verse on Rosh Hashanah…?

It seems that before that the verse is brought in its entirety and he went through the storms of Yemen..
So this is actually the continuation of the verse after which the armies will protect them and not just a constructional use of the verse?

In my opinion, one of the most brutal verses in the Bible. On the high days, one must make an effort in prayer to push the image out of one's mind because it does not connect with the pleading melody. In the Melitzah, it is known that some used it even detached from the original image (such as “And Rabbi Pluni made it difficult for himself to know”, “It is not time for me to play with the words of His Holiness, but love compels the flesh” and here are some illustrations. There is also in the Gemara “And it was finished as the old man had said” which verse was originally about the Almighty. As is well known)

On the 1st of Rosh Chodesh Sivan 5772

To Phil ”Hello Rabbi,

In terms of mentioning it as one of the verses of the Shofar, the first verse is sufficient: ‘And He will shine upon them and go forth like lightning, and He will blow the Shofar, and He will go in the storms of Yemen’ (Zechariah 9:14). In verse 15, the blowing of the Shofar is not mentioned.

However, since this blowing of the Shofar is of calamity to the Gentiles (as explained in the Rosh Hashanah 32:2), we add a way of prayer, according to the Sephardic custom (already mentioned in the Avodrah): ‘He’ May the Lord of hosts protect them, may the Lord of hosts protect you, may the Lord of hosts protect us, and as the Ashkenazic version says: May the Lord of hosts protect them, so protect your people Israel with your peace, and thus we ask the Creator of the world that the people of Israel be saved from the calamities that will come upon the nations.

And so in the order of the ‘Kiddush Livne’, after it is said of the enemies of Israel, ‘Terror and fear will fall upon them at the outstretched arm, they will be as hard as a stone’ – We seek to exclude the people of Israel in general, and the congregation in particular, in our request ‘Peace be upon you, peace be upon you’.

With regards, Hasdai Shraga Feibesh Lichtman

See also the response of Rabbi Boaz Shalom, ‘Why do we add in the verses of the shofars in the supplement R”H – Tsabaot will protect you, etc.” (on the website ‘Taste and See’), and in the response of Rabbi Yuval Sherlow to the question ‘Interpretation of the verse: And He will protect you, etc.”, (on the website ‘Moreshet’).,

You reminded me of things that Nadav Shnarb once showed me with the consent of a book (I don't remember which one): Lahai Gavra Rabbah, from Barakat Chavita Liya…

(When you used this recommendation in one of the Purim columns, I thought you meant to allude to this matter)

B”D 1’ Sivan P”B

L”G –Shalom Rav,

The recommendations that cleverly transform a curse into a blessing and a negative expression into a positive and praise – are very common among the Sephardic sages. For example, in the agreement of the sages of Livorno to the Tosafot of Rabbanu Peretz to the message of Bava Kama’, they open: How honorable we are today, as the revelation of revelations, the revelation of Ari”t, who reveal the face of the Torah of”u – according to Halacha!’

Here is a continuation of the blessings that were blessed by ‘people of form’ The son of Rashbi: ‘May it be your will that you sow and not reap, bring out and not bring in, bring in and not bring out, and your table will be in disarray’, which meant: that his children will not die in his lifetime and that there will be no separation among his sons and daughters who will marry, and that his many grandchildren will make a constant ‘mess’ at his table.

One of the puzzles is that we also found this way in the piyoot in the Shabbat psalms ‘Keep my Sabbaths so that you may nurse and be satisfied’ which is common in Ashkenazi siddurs, where ‘asha el achotha [in the sense of ‘chala el achotha’ [He revealed] to the bundle, to reveal on the day of my joy, and to hasten the Lord to do the word of Esther. Perhaps this is why Dr. Jacob Rothschild assumed that the author was Rabbi Shlomo Ibn Gabirol?

The witty blessing is also widespread among the Yiddish: ‘And you will eat the flesh of your sons and the flesh of your daughters’, that your sons and daughters will be faithful observant of the mitzvot and therefore you will be able to eat meat in their homes’ 🙂

And may the will surround you like an akhnai, blessings until without end,
As the blessing of Hasdai Shraga Peybash, n.y., of the house of Lichtman (named after my clothes)

It is possible that the addition of ‘God’ armies will protect them’ was also done to end the shofar verses with something good, and in order not to end in the middle of a verse – they turned the izkor into ’izkor in the way of prayer’ (and as I explained above).

With blessings, Hash”l

Hashfal, nice.
But attributing Shimro Shabbatotei to Ibn Gabirol only because of the insertions (and the acrostic) sounds dubious. It is impossible to prove, but my feeling is that the difference is huge and great, and not only because of the missing weight. Not every novella on blessings, page 2, page 1, that is found in the Genizah can be attributed to Rashba.
It is difficult to quantify the feeling in words, but here is a typical point, for example. I will venture to say a generalization that with Rashba, important insertions carry the atmosphere of the place from which they came. When he laments about himself, “Before the invaders of Gilead come, and a man dies, he is grieved, whose soul is stricken,” he takes from the mournful verses in Jeremiah, “The invader is not in Gilead,” etc., “Why did not the daughter of my people rise up for a long time?” When he wishes for his supporter, "If only there were a comforter who would have mercy on me and hold my right hand," he takes from the great verses of support in the Psalms, "I am always with you, you hold my right hand. With your counsel you will guide me, and after honor you will take me." When he describes someone who died without honor, he describes "a death loaded with swords and with arrows that are on fire in the skins." And he took this from the verses of contempt and mockery in Isaiah about the king of Babylon, "And you are cast out of your grave like a despicable remnant, clothed with the slain, loaded with the sword, you go down to the stones of the pit like a slain carcass." And there are many, many more. Those who know the verses get a breath of the entire atmosphere from there because the inlay has captured the scent and transmitted it with a delicate perfume, and this is a special spice that the poet adds. While the inlays of Shimru Shabbatotai are indeed a brilliant brilliance, but apart from that there is no point in them and they also fit together quite tightly.
Of course, there are also cryptic inlays and they are numerous, and there is also something that I call “displaced inlays”, in which Rashba”g moves from one atmosphere to a completely different atmosphere. For example, in his magnificent lament for Yekutiel, he praises him among other things ‘Yekutiel was like a king in a regiment, to his tent the camps sang. There the ravens were gathered and there they nested, all the winged birds and there they hatched’, meaning that everyone was gathered to the great Yekutiel. But the source for the grouping of inlays is in the description of the destruction in Edom “and her palaces went up with pots, Kimush and fire in her fortresses, etc.’ but there the ravens of her neighbor were gathered” That is, it describes a desolate and desolate place, and therefore the birds will walk in it. And here, because of what, Rashbaz did not take material for the inlay from the great cedar in Ezekiel, in whose branches all the birds of the air nested and under whose shade many nations dwelt, or from the great tree in Nebuchadnezzar's dream, whose branches will be covered with the living creatures of creation, and in whose branches the birds of the air will flock. Or when he praises a certain scholar for his wisdom and describes ‘And loosed the bound, and gathered the scattered, and brought down mighty men, and opened the shut’, the source for bringing down mighty men is in the cruel words of the cross-hatching attributed to the king of Assyria “By the strength of my hand and by my wisdom I have done it, for by my wisdom I have removed the borders of the peoples and their treasures I have broken down, and brought down mighty men who sit down, and my hand has found the army of the peoples like a nest, and as I gather abandoned eggs, I have gathered all the land, and it did not wander or open its wing or chirp̵. In my youth I collected several of these, and most of them were carried by the wind, and I do not know if scholars of piyut have dealt with this point.
[And sometimes even in his settings he gives a new feeling to the verses. There is no room here to elaborate, but see for example in the poem, Choose from the sick, Choose from the poor, Who are at home, On the knowledge of an ox that buys it, and a donkey that has a manger, and there are others]

In B”D A’ Sivan P”B

L”G – Shalom Rav,

It also does not seem to be the case that ’Shmeru Shabbatoi’ was composed by Rashb”G. The lack of a weight is not evidence that in sacred poetry the poets of Spain did not pay attention to the weight of the syllables and vowels (‘Dror Yikra’ Donesh ben Lebert's weight is the exception). But the revolutionary recommendation – is more in line with the later rabbinic tradition.

To resolve the question of the time and place of the composition of ‘Shmeru Shabbatoi’Shmeru Shabbatoi’ the ‘Otzar Shishara Ve Piyut’ can help by Prof. Israel Davidson (available in electronic form on the Schocken Institute website). He indicates for each piyut the ancient sources in which it appears, and there is an indication that the place and time of its distribution can teach something about the place and time of its composition.

Regarding your instructive discussion of the ways of setting in the poetry of Rabbi Shlomo Ibn Gabirol, Ze'ev Breuer's book, Shirat Hakodesh Shel Rabbi Shlomo Ibn Gabirol, Content and Form, can help you, the electronic version of which can be purchased on the Magnes Publishing website.

With blessings for the month of Marin, Tzach Karshakash Badrashi

In the Otzar HaChoma forum, there is a discussion on the interpretation of “a woman to her sister to bind herself to reveal on my day of joy.” Some interpreted “I gave my blessing” before it to bind herself and add a blessing to a blessing. Some interpreted “begdi shesh am sheni” as meaning that the women compete with each other to see who can make a more beautiful garment. And Gergely Edelstein explained in Ifka that the women gather and go together to buy themselves beautiful clothes for Shabbat.

And according to what I suggested above, “a woman to her sister” would mean “challah to her sister to bind herself to the second bread,” which symbolizes the additional blessing that is on Shabbat.

Now another direction occurred to me: ‘to tie challah to challah’ so that there would be a lesson for the separation of challah, as is the well-known custom of baking a challah lesson in order to merit the mitzvah of separation of challah every Shabbat eve.

With blessings, Uziel Bedershei Beit HaLachmi

Thanks for the suggestion to write about form and content by Rashba, I've been tempted and bought the book and will set a date for it when it becomes available in the near future. [I haven't read scholarly books on Spanish poetry for many years. These books are excessively dry to me, the analyses are successful and the poetry is dead. But maybe it's really time to give myself another chance with them]. Mm According to the table of contents, I see that the book deals with the structure of the poem and the rhyme and not with the arrangements.

In my observance of Shabbat, it seems to me that a woman's joining of her sister to her brother applies as a rule to all the people who rest and gather together on Shabbat and not everyone goes to their work. Just as the curtains in the Mishkan are called a woman's joining of her sister, so are the people. [And the sheaf should also be interpreted in the sense of a sheaf of money taken in his hand, because I gave my blessing in Shemitah really deals with a financial blessing, and in the Exodus from Egypt a woman borrowed from her neighbor silver and gold vessels and garments. So perhaps the meaning is that a woman should be generous to her sister with a sheaf of money, giving that even a poor person in Israel is given food for three meals, so that it may be known that this is a day of joy and that everyone will enjoy it].

Regarding revolutionary advice, I once heard from a Rabbi of Mazuz that the insertions at the end of the verses in the warnings of the ancient Rabbi Yitzchak bar Reuven, around the time of Rashba, are particularly beautiful. When dealing with exposed water and meat that has disappeared from sight, he says that you will see nakedness and cover it, and your flesh will not be overlooked. In the ruling that a pubic lice is permitted in the market and prohibited in the market, it is done as if he were saying to a groom from the market, "Do not go far from me, for trouble is near, for there is no helper." There are several other clever insertions there, although they are not many, as will be explained.

And in the second of Sivan, the second of B

Since this is where the discussion of the Rosh Hashanah prayer began, we can close the circle with the piyota of the Riel to the Lord, "Yahweh, your name is exalted," in which he says, "Search his works, only to Him, do not send your hand, for He will search at the end and at the beginning, in the middle and at the end."

As is known, the Gaon Rabbi Yosef Chaim, Reish of the Galut of Babylon, was shocked by the use of the expression "Do not send your hand." Towards the Blessed One, and he led to say: ‘Investigate His work, but His greatness, set before your eyes, do not search, at the end and at the beginning, in the hidden and in the hidden’.

With blessings, Elazar Achikar the Badr”Shi

And if we mentioned the good and wise Rabbi Nam”n –t, we will recall that in the piyyut ‘bar Yochai’ the Rabbi states ‘look within for His glory’, while Rabbi Mazuz states ‘for His glory within’ As it is written in the Psalms: ‘Kol Kabado Bat Pelech Pnima’.

Years ago, the Rev. Dr. Mazuz asked me to take a photo of the first printing of the poem ‘Bar Yochai’, which is in the library of Prof. Meir Benayahu, the late, and I did as he asked, and indeed the first printing reads: ‘Hashakfat Kabado Pnima’. Another important change in the first printing, which says ‘At Cherub Mesach Ziv Durach’, which is more appropriate according to the language than ‘At Cherub Mesach Ziv Urach’, and since then I have been singing according to the version of the Rev. Dr. ‘Ziv Durach’.

Two more correction suggestions of mine in the Shabbat psalms:

A. In the verse “I will magnify thee, O God, every soul,” to the fourth, it should be “according to the weight”: “Can any man fathom the secret of the Lord, which he hath made” (false under “the seventh”).

B. In the seventh sanctuary, I suggested: “The saints shall inherit it and sanctify it,” in the phrase “whatever he hath made,” and its equivalent “in the phrase “the Creator, which he hath made.” After all, we did not find any statement: “whatever he hath made.”

With blessings, Aahb

B.

I did not know all of the above. In Agdalach, I think this is a known correction.

However, there is an interesting point here regarding glosses, and I was inspired by Rami Reiner's book on Rabbeinu Tam (pages 184-185) and his words there. Tosafot in Hagigah 13 state that there are those who correct the piyoot of the Klair according to the conclusion of the Bavli, and their answer is from the words of Rabbeinu Tam (in Sefer Yashar) who said that there should be no glossing because the Yerushalmi disagreed with this and the Kleir adhered to the Yerushalmi's method. [Weiner, as usual, turns things into power plays and unusual behaviors “In contrast to his systematic preference for the Babylonian in times of dispute and contradiction with the Jerusalemite, here Rabbi Tam preferred the Jerusalemite tradition over that of the Babylonian, to the point that it seems that only the right of the clear and Rabbi Tam's appreciation of him stood up to the Jerusalemite Talmud”. So much for his language].

The question is what Rabbi Tam replied regarding the matter, and what does it matter whether the clear held the Jerusalemite or not, whoever sings the poem must say what is right in his eyes. It is true that the poet based his words on the Jerusalemite, but from now on the verses of the piyyut are handed down to us as a person who acts within his own. It seems to me that an interesting (almost moral) principle is expressed here that the work should remain as it is and that the authority is in the hands of a person only to take it all away or to put it in a corner, but not to adapt it to his opinion. It is a kind of spirit of respect for the creator's work. Therefore, after the rabbi established the original text, there is no room for proofreading again, in his opinion. It has nothing to do with the idea of preferring the Jerusalem tradition due to the merit of Elha the Clear, but rather that in a clear poem one should sing as it came out of the clear or to omit it entirely. It is known that minor proofreadings were made (as in באלהי אל טדינני קמעלי, which reads שאן נא רצן אל עמונה, and they say that the fourth one read שאה לי נא רצן אל עמונה. Because the verb שאה is connected with the letter ל. I think it appears in the Machzor Ish Matzillai).

Rabbi Michi, if your eyes happened to wander here, could you tell me what you think about this semi-moral question (a poem that follows a certain method, is it appropriate to adapt it and then sing a modified poem or not)?

I don't see any problem. Sing whatever you want to sing. Of course you can't publish the song under your name, but even publishing the song with corrections and indicating your corrections doesn't seem problematic to me.

Hmm. So maybe Reiner was right in his interpretation. [Just a clarification. Of course, the issue is when a song attributed to someone is sung in public, and all sorts of small changes are made to fit the public's current system, and not everyone knows about the proofreading. We are not talking about someone singing to themselves in the shower. I thought it was obvious that this was the topic. If you meant singing in the shower or with friends, then the continuation is unnecessary].

Here is the language of the Tosafot in Ha-Gigga 13 that Reiner cites (and in Sefer Ha-Hashar we see that the content comes from Rabbi Tam):
There is a Gehinim in Kedushta who established the clear and animals that are here square for a chair, etc., and he deleted the Heb. etc. And who is it in Hanan who copied him, who established his words according to the Jerusalemite, etc. And so it was his way that in some places he would assume the method of our Shas in order to maintain the method of the Shas Yerushalmi, who was a Tanna and who was a Rabbi under Rabbi Shimon, etc.

They did not correct the clear because they found that this was probably his method, that is, this was the original text. What do they care about the original text?

Because if one sings and does not rule on a halakha, and the song is not an error but merely follows a different method, then he sees no reason to erase and change.

In the next step, you can delete the Yerushalmi because it does not follow the Babylonian. The text remains as it is, and you will use it as you understand it. This is not a moral question but a practical one. There is no reason to change.

What is the difference between a different method and a mistake? If the Klir was the first and simply misunderstood the Gemara and therefore wrote what he wrote, then Tosafot would correct it so that the public would not sing things that are considered incorrect. And if Rabbeinu Tam himself were to compose a piyyut, then he would compose it according to the Bavli. So why wouldn't he now compose a new piyyut inspired by the Klir's sanctity with a tiny difference of the letter באל בעט אלה

Let him join, but there's no need for that. Well, we've peppered it well.