{"id":28220,"date":"2006-06-30T00:56:00","date_gmt":"1970-01-01T00:00:00","guid":{"rendered":"http:\/\/production.ou.org\/holidays\/shavuot\/akdamut_and_ketuvah\/"},"modified":"2023-06-06T18:49:18","modified_gmt":"2023-06-06T18:49:18","slug":"akdamut_and_ketuvah","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/akdamut_and_ketuvah\/","title":{"rendered":"“Akdamut” and “Ketubah”"},"content":{"rendered":"

“Akdamut” and “Ketubah”<\/strong><\/span><\/p>\n

\"Akdamut\"From one end of the Diaspora to the other, a need was felt to add components to the Service of Shavuot. The components added, “Akdamut,” “Before I Speak,” created in and added throughout the world of Ashkenazic Jewry, and “Ketubah,” “The Marriage Contract,” created in and very popular in the world of Sephardic Jewry, were expressions of the unique conditions existing in those areas of the Exile.<\/p>\n

“Akdamut” – The Background<\/strong><\/span>:<\/strong><\/p>\n

Akdamut is a “piyut,” a religious poem, which was composed during the First Crusade, which began in 1096, as an effort by Christian Europe to recapture the “Holy Land” from the Moslem “infidels” who had seized it. On their way to the Middle East, the Christian knights would, in general, visit terror if not outright destruction upon the Jewish communities which happened to be on their route. It was a time of oppression, of cruelty, of ignorance on the part of the Jews’ neighbors. There was absolutely nothing attractive in the dominant culture in Europe at that time.<\/p>\n

Nevertheless, the Christians tried to force their religion upon their Jewish neighbors, often at the threat of death. Sometimes, mock “debates” were held, in which Jewish rabbis were forced to participate, knowing that the juries, consisting of church officials, were rigged against them, and that nothing they said would have any effect on their listeners, or upon their own fate. The author of Akdamut was the unwilling participant in such a “debate.”<\/p>\n

This then was the background of Akdamut, composed at that time by Rabbi Meir son of Rabbi Yitzchak, who was the “Chazan” of the City of Vermaiza, in Germany. The position “Chazan” is not directly translatable as “Cantor,” which is its current meaning, for at that time, there was the additional connotation of great Talmudic scholarship associated with the position and, indeed, this particular Chazan is supposed to have been one of the teachers of the great Bible and Talmud Commentator, RASHI.<\/p>\n

The poem describes the words of the author as he “debated” the truths of Judaism to a hostile audience. But they are disguised for posterity in the Aramaic language, which was not understood by the Christian world or its censors. The author, who died shortly after the “debate,” left behind a priceless inheritance for the Jewish People, the piyut of Akdamut. The practice began to chant Akdamut on Shavuot, with its characteristic melody, at the beginning of the public reading which includes the “Aseret HaDibrot,” the Ten Commandments.<\/p>\n

“Akdamut” – The Structure<\/strong><\/span>:<\/strong><\/p>\n

Akdamut has ninety lines; the first forty-four begin with a double Aleph-Bet; Aleph, Aleph, Bet, Bet, and so on. The first letters of the next forty-six lines make up an acrostic in which the author expresses the prayer that the L-rd will bless him with the ability and opportunity, even in the extremely hostile environment in which he found himself, to grow in knowledge of Torah and in the performance of good deeds.<\/p>\n

Each line of the poem, written in Aramaic, as mentioned above, ended in the letters “Tav,” the last letter of the Aleph Bet, and “Aleph,” the first letter of the Aleph-Bet, to show that when one reaches the last letter, the “end” of the Torah, so to speak, one immediately turns and restarts the Torah from its “beginning.”<\/p>\n

“Akdamut” – Free Translation of Content<\/strong><\/span>:<\/strong><\/p>\n

Before I begin to read his Words (The Ten Commandments),
\nI will ask Permission,
\nOf the One Whose Might is such that –
\nEven if all the heavens were parchment,
\nAnd all the reeds pens,
\nAnd all the oceans ink,
\nAnd all people were scribes,
\nIt would be impossible to record
\nthe Greatness of the Creator,
\nWho Created the World with a soft utterance,
\nAnd with a single letter, the letter “heh,”
\nThe lightest of the letters.<\/p>\n

And Angels of Heaven of all kinds,
\nAll full of fear and terror of their Master,
\nHave permission to praise him only at set times,
\nSome once in seven years, Others once and no more,<\/p>\n

How beloved is Israel!
\nFor the Holy One leaves the Angels on High,
\nTo take the People of Israel as His lot –
\nAnd they make Him their King,
\nAnd declare, “Holy! Holy! Holy!”
\nTwice a day, Morning and Evening –<\/p>\n

And all His Desire is that His Chosen People
\nWill study His Torah and pray to Him,
\nFor they are inscribed in His Tefillin,
\n“Who is like Your People, Israel,
\nOne nation in the World!”<\/p>\n

Thus it is the will of the Holy One,
\nThat I speak in praise of Israel,
\nAnd though all the nations come and ask,
\nWho can it Be, for Whom you give up your lives,
\nO most beautiful of the nations?
\nBut come with us,
\nAnd we’ll satisfy all your desires!<\/p>\n

And Israel responds with wisdom,
\nOnly a bit of the truth do they reveal,
\nWhat is your greatness, say they to the nations,
\nCompared to the reward that He has in store for us!
\nAnd when He sheds upon us His great light,
\nWhile you go, then are destroyed in darkness!<\/p>\n

Yerushalayim will be rebuilt!
\nThe Exiles will return,
\nThe Gates of Gan Eden will Re-Open,
\nAnd all their Brilliance will be Revealed to us –
\nWe will enter those Gates and take Pleasure,
\nIn the Radiance of the Divine Presence,
\nWhom we will point to, and say –
\nHere is our G-d, in Whom we hoped,
\nHe will save us!<\/p>\n

And each righteous one under his canopy will sit,
\nIn the Sukkah made from the skin of Leviathan,
\nAnd in the future
\nHe will make a dance for the righteous ones,
\nAnd a banquet in Paradise,
\nFrom that Great Fish and the Wild Ox,
\nAnd from the Wine preserved from the Creation –
\nHappy are those who believe and hope and
\nNever abandon their faith forever!<\/p>\n

Now you my listeners,
\nWhen you hear your praise in this song,
\nBe strong in your faith!
\nAnd you will merit to sit in the company
\nOf the holy and righteous ones
\nIn the World-to-Come!
\nIf you’ve listened well to my words,
\nWhich were uttered in holy majesty –
\nGreat is our G-d!
\nThe First and the Last!
\nHappy are we, for He loved us,
\nAnd gave us His Torah.<\/p>\n

“Ketuvah” – The Background<\/strong><\/span><\/p>\n

This “piyut,” actually a love song, modelled after Shir HaShirim, the Book of the Bible which is a metaphor for the relationship between the Holy One, Blessed Be He, and the People of Israel. The poem takes on the form of a marriage contract between Israel and the Torah, composed by Rabbi Yisrael Najara.<\/p>\n

It emerged from the world of Sefardic Jewry, which at that time was radically different from Christian Europe. The Sefardic World, ruled mainly by the Moslems, had many features which were attractive to the Jewish communities which lived among them. The Moslems at that time were world leaders in Poetry, Philosophy, Grammar, Mathematics and many other cultural expressions. This caused a reaction in the Jewish communities, which took the form of an unprecedented focus on such areas as, essentially, all the branches of culture cited above, as illustrative of the Moslem world. The time of Rabbi Yisrael Najara, a great Jewish Grammarian and Poet, was indeed a Golden Age, unprecedented perhaps, in the range of opportunities available to Jews, and taken advantage of by Jews, till the Golden Age of America.<\/p>\n

“Ketuvah” – (More-or-Less) Free Translation of Content<\/strong><\/span><\/p>\n

Segment One<\/strong><\/span><\/p>\n

My Beloved went down to His garden, to His bed of spices,
\nTo delight in the princess, and to spread over her the canopy of His peace;
\n“King Solomon made for Himself a Palace.”<\/p>\n

Seraphim and Ophanim He abandoned, and His Horsemen and Chariot,
\nAnd with the beloved doe, He observed His banquet;
\n“On the day of His wedding and the rejoicing of His heart.”<\/p>\n

My beloved, My doe, Come with Me to My chamber, my hall,
\nFor your sake I have left all the legions above, and their host;
\n“And I have betrothed you unto Me forever.”<\/p>\n

Said the Awesome One,<\/p>\n

You Who from the time of love I have heard Him,
\nAnd I love Him with an Eternal love,
\n“May He kiss me with the kisses of His Mouth!”<\/p>\n

To go to the wedding canopy, agreed the dancer of the camps,
\nAnd for her “We will do, and then obey”
\nmerited six hundred thousand crowns;
\n“In the third month, from the time
\nThat Israel left Mitzrayim.”
\nAnd the connection was strong
\nWith this Nation, which He acquired at Sinai,
\nAnd the Deed of Purchase and the Signature
\nI read for My throngs,
\n“Behold! It is written before Me.”<\/p>\n

On the Sixth Day I will read what is written in the Letter,
\nA day on which to bequeath to His beloved ones the Torah,
\nThe Living G-d did Intend,<\/p>\n

“Six Days in the Month of Sivan.”<\/p>\n

The Last Segment<\/strong><\/span><\/p>\n

“\u2026That He should not travel far away,
\nOr make His way in the sea,
\nWithout the Torah placed near His heart;
\n“It should be with Him, and He shall read from it”<\/p>\n

“And all these conditions are strong and stand fast,”
\nAs the host of heaven in the sky is arrayed,
\n“Forever and ever, and for Eternity.<\/p>\n

And the Groom swears to fulfill them all for His congregation,
\nAnd to bequeath “Yesh,” “Substance” to those who love Him
\nAnd who do His will,
\n“The L-rd swore with His Right Hand.”<\/p>\n

And the Bridegroom Acquired five Possessions,
\nAnd among them were the Torah and the Testimony,
\nAnd the Treasure betrothed,
\n“And He laid the corner-stone.”<\/p>\n

Let the righteous see and rejoice,
\nAnd let them enjoy their reward,
\nOf a Testimony that is “longer as the land,
\nwider than the sea,”
\n“And all is strong, and clear, and steadfast!<\/p>\n

And He established the Torah in Yaakov with vigor,
\nAnd He commanded to erect its fences
\nSo no one would break through!
\n“And I established faithful witnesses,
\nThe Heavens and the Earth!<\/p>\n

Let the Bridegroom rejoice with the Bride,
\nTo take for his possession,
\nAnd let the heart of the Bride rejoice
\nthe husband of her youth,
\nAnd let her say to the one who sings His praises,
\n“Happy is the People for whom it is so!”<\/p>\n

(Much of the material in this section is adapted, with permission, from “Sefer HaTodaah,” by Rabbi Eliahu Kitov)<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

“Akdamut” and “Ketubah” From one end of the Diaspora to the other, a need was felt to add components to the Service of Shavuot. The components added, “Akdamut,” “Before I Speak,” created in and added throughout the world of Ashkenazic Jewry, and “Ketubah,” “The Marriage Contract,” created in and very popular in the world of […]<\/p>\n","protected":false},"author":730,"featured_media":39295,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[357],"tags":[],"class_list":["post-28220","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-shavuot"],"yoast_head":"\n"Akdamut" and "Ketubah" - Jewish Holidays<\/title>\n<meta name=\"description\" content=\"Akdamut, modeled after Shir HaShirim, is a metaphor for the relationship between God & Israel in the form of a marriage contract between Israel & the Torah.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/akdamut_and_ketuvah\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\""Akdamut" and "Ketubah" - 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