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A PETITION (BAQQASA) ADDRESSED TO SHALOM SHABAZI: A YEMENITE JEWISH SAINT*

by REUBEN AHRONI The Ohio State University, Columbus, Ohio 43210

This article will focus on the discussion of a Yemenite manuscript which bears the title Baqqiisii, "a petition". The first three lines of the manuscript set forth its purpose, "to be recited by the grave of the Saint, our lord and venerable teacher, the delight of our heart, the apple of our eyes, our crown of glory, the erudite, the divine tanna, 1 our master Rabbi Shalom Shabazi, may his merit protect us, amen" (II. 1-3 ). This as yet unpublished manuscript is in the possession of my good friend Nissim b. Gamlieli of Ramleh, . It is in the form of a booklet and is comprised of ten leaves, written recto and verso in pure Hebrew, and executed in square characters devoid of vocalization. Seven leaves of the manuscript contain the Baqqiisii, while three leaves consist of other prayers unrelated to Shabazi. The abbreviation of phrases and expressions by means of their representation with mere initials ('lVNi m::rn) is prevalent throughout the manuscript. Thus, for example, N"1N'l;)i' (I. 177) stands for the phrase 'i17Ni Ui17N 'i1 l'l~71;) p~i 'i1' U'n1::::1N. Generally speaking the script of the manuscript is bold and clear. Some portions however, are dilapidated, having been washed out by water. The damage was probably incurred by downpours of rain during the long pilgrimage to Shabazi's shrine, which was usually under­ taken by foot or on donkeys. Fortunately, the blurred portions are not totally indecipherable. According to Gamlieli, the manuscript was brought in 19492 to Israel from the Yemenite town of Damat by Moshe Yosef Ibn J:lasan Mathna.

* I would like to thank the Graduate School of the Ohio State University. the College of Humanities, and the Melton Center for for supporting my research on Yemenite literature. I am deeply grateful to Nis>im B. Gamlieli who graciously allowed me to make a photo-copy of the manuscript (the text of which is appended) and to publish it. I. An authority quoted in the Mishna. Here it means a highly esteemed scholar. 2. The year in which Operation Magic Carpet (known also as "On Eagles' Wings") began. In this operation Yemenite Jewry was transported almost in its entirety to Israel (see Barer, 1952}.

5 6 REUBEN AHRONI

It is an anthology of prayers to be recited by the shrine of Shabazi, possibly composed by various authors. Indeed the pervasive repetitious­ ness of phrases, and at times of whole sections, taken from the treasury of Jewish sacred lore (Bible, Prayers, , Qabbalah, etc.), lends support to this view. The fact that a similar manuscript, with marked internal divergences in both structure and content, is available (in the possession of Yosef Tobi of , who kindly provided me with a copy of it) seems to indicate that this manuscript contains not the original compositions, but rather variants of them. It should be noted, however, that as far as I could ascertain, these two are the only variants of the Baqqiisii extant. Both of them seem to have been written at the end of the eighteenth century or the beginning of the nineteenth century. Gamlieli's copy, the text of which is appended to this article, has the name Shalom ben-Abraham inscribed on it without any reference to his role. It ends with the following note: Let it be known to you, 0 Children of Israel, that whoever recites this petition, let him follow it with a Haskiibii,3 for the repose of our venerable lord Shalom Shabazi, followed by a Haskiibii for my venerated father Abraham the son of Jacob, who volunteered (:mm:l) this. (II. 298-300) It is difficult, if not impossible, to determine the nature of this volun­ teered "contribution". Is the reference to authorship, copying the text or something else altogether'! Tobi's variant of the Baqqiisii does not provide us with any additional clues, thus leaving our question open. Mechanical recitation of panegyric, liturgy and petitions by the graves of saints, whether Christian, Muslim or Jewish, is not an unusual phenom­ enon. This practice, intended to orchestrate the cult, is an integral part of the various ritualized acts which pilgrimage involves. The author of our manuscript, however (but not that of Tobi's), states in his intro­ ductory note to his Baqqiisii (II. 4-10) his own motivation for providing a written copy of these prayers. Prayer at the grave of Shabazi the saint, he notes, is highly efficacious in effecting cures for all sorts of maladies and in alleviating suffering. Unfortunately, he adds, many pilgrims come to the shrine, but "find themselves speechless, unable to utter a word, and their eyes do not produce tears." Petitions, he points out, are more effective when they are offered fervently and in plaintive voice, "with eyes brimming with tears" (II. 22-23), for God "may be conciliated by tears" (I. 232). 4 It is for this reason, says our author, that he set himself

3. Prayer for the repose of the dead, requiem. 4. Based on the talmudic statement: "Although the heavenly gates of prayers were shut, the gates of tears were not shut" (Berk 32b). "Prayer," says the (the book of Qabbalah, Jewish mysticism), "when offered with intensity, is as flame to coal in uniting the higher and lower worlds" ( Wayyaqhel. 213b). A PETITION (BAQQASA) ADDRESSED TO RABBI SHALOM SHABAZl 7

to compose this petition, in order to serve all those who come to prostrate themselves before the grave of Shabazi (II. 9-10). The introductory sec­ tion of our manuscript (absent in that of Tobi) also volunteers a note of warning to all pilgrims who frequent the shrine of Shabazi: the unclean should not approach the shrine, lest he desecrate it. Those who had experienced nocturnal pollution, or whose bodies and clothes were soaked with sweat from the long and arduous journey, should first purify themselves by immersion in water (II. I0-11).5 Moreover, the author goes out of his way to warn against failure or slackness in pay­ ment of vows or pledges to the shrine. To underscore the extreme gravity of the matter, he quotes in full several scriptural verses (Deut 23:22-24; Num 30:3; Jonah 2:9), all of which caution against slackness in perform­ ing whatever proceeds out of one's lips. The author adds a mystical note to his warning, saying: He who vows and revokes his vow impairs lhe sphere of Binah! and he who takes an oalh and reseinds il renders the six edges defective, and his children will die while they are still young and during his own lifetime. Moreover, whoever delays paying his vows, his heavenly record of deeds will be noted and consequently trembling will seize him without knowing why .... (II. 13-21)7 Why is the author so obsessed with ritual and financial matters asso­ ciated with Shabazi's shrine? Does he belong to the family or council which served as the guardians or caretakers of the shrine? Such guardians, to judge from what we know of the management and practices of shrines, in general, are entitled to certain rights and privileges. Part of the reve­ nues from the flow of donations, pledges, offerings, vows, etc., is reserved for the maintenance of the shrine. The rest is shared by its caretakers, who rely on these revenues for their own sustenance. It would not then be farfetched to assume that the author may have been associated in some administrative capacity with Shabazi's shrine. The author encourages his audience to visit the shrine of Shabazi and to ask for the intercession of this "holy Saint". The destruction of the Temple and the Exile of Israel from their land, complains the author, deprived the Jewish people of their glory. As a result of that, he bemoans, "We no longer have a prophet, a seer or a priest to atone for our sins,

5. Cp. the rabbinic sayings: "one should enter upon prayer in the spirit of deepest humility and holy reverence" (Berk 5a); "The worshipper should be dressed in clean garments" (Yer. Meg. I, 7la). 6. One of the ten divine potencies known in the Qabbalah as Sefirot. It should be noted that our Baqqiifii is interspersed with mystical allusions. 7. For the gravity of vows and their role in shrines of saints, see Ben-Ami (1984, pp. 51-52). 8 REUBEN AHRONI

nor a healer to cure our maladies and alleviate our sufferings" (II. 175- 177; see also II. 96-100). Under such circumstances, the author stresses, recourse to Shabazi, the holy saint, is of paramount importance. He would serve as an advocate for those who seek him, one who will inter­ pose for them before God as a "lofty and firm wall"(!. 30). Though the prayer is addressed to Shabazi, the Baqqiisii makes it abundantly clear that it is to God that the ultimate appeal is directed. The unique manuscript is of considerable interest because it provides valuable insights into the social, religious and cultural practices of the of and their venerative attitude toward Shabazi, the only communal saint which this Jewish community had ever canonized and sanctified. We learn from the petition that many had frequented the shrine, often after having traversed wide stretches of arid land or rugged mountainous regions8 in their quest of a miraculous cure for their diseases and afflictions. The picture which emerges from the plaintive tones of the Baqqiisii is that of a persecuted Jewish community, subject to humiliation and derision, pillage, violent deaths by plagues, pestilence, famine, and other calamities9 (II. 38-40 et passim). The Baqqiisii repeatedly implores the saint to plead his people's case before the Lord, to pray for the redemption of the Shekhinah and the hastening of the coming of the , "speedily in our own lifetime." Moreover, Shabazi is called upon to intercede before God so that He may prolong our days and years with joy and happiness, peace and tranquility, that we may serve Him all our days. Let Him give us a full span of life with ripe old age, with sons and grandsons, holy and wise offspring, sages great in and piety, devoid of moral flaws, sin and blemish, that they may live a long life, engaged in the study of the Torah ... observing its commandments. (II. 44-50)

8. The Jews of Yemen were widely dispersed throughout the country. About 80 percent of them lived in villages or small towns. Yemen is characterized by a remarkable diversity of geographical features, varying from low strips of lands to highland ranges surmounted by several major peaks and eminences. 9. Despite the innumerable wadis which crisscross the mountainous region of Yemen, there are no perennial rivers. Thus the country is totally dependent upon rainfall. Any marked scarcity of rain in the agricultural regions entails a general famine. Indeed, famine has scourged Yemen repeatedly throughout history. References to this devastating calamity are numerous in Muslim Yemenite chronicles (see for example WasFI, 1928, p. 30 et passim). Another scourge which frequently hits the land of Yemen is that of the locust, which eats up all fruit and vegetation. Because of the extreme scarcity of food which results from the various natural scourges, coupled with the constant afflictions caused by anarchy, frequent internecine wars, tribal disputes, etc., the locust constituted in Yemen a source of food: "a/-jiiwe '," says a telling Yemenite proverb, "ya 'kul makhiiwe'" (the hungry eat [even) the legs of the locust). A PETITION (BAQQASA) ADDRESSED TO RABBI SHALOM SHABAZI 9

The petition asks the saint to remind God of His covenant with Israel and demand the fulfillment of His promises to the Fathers and to the Prophets. Ample scriptural quotations are given to this effect. Further­ more, the petitioner asks for vengeance to be executed upon his oppres­ sors. Let God, he prays, act for the sake of His great and holy Name and reveal His marvels and mighty deeds (II. 131-I 33). At times, the note of supplication turns into a forceful demand. The supplicant feels that he is entitled to the saint's gracious and favorable attention. His pilgrimage, he points out, entailed an enormous sacrifice on his part. "Behold," he reminds the saint, "I have come from far away to prostrate myself before you" (I. 94). He repeatedly stresses that his visit to the shrine not only sapped his energies, but also caused him to forsake his house, to harden his heart "like stones" toward his parents, wife and children, to wander through highways full of terrors, and to suffer the abuse of the "" ... (11. 102-104; I 71-174). All this he has done so that he may pay homage to his most venerated saint. II Sainthood, namely the attribution of sanctity to individuals and their subsequent veneration, whether in their lifetime or after their death, is a universal phenomenon amply attested to in antiquity. It may have its roots in the yearning of man to link himself with the divine spheres or to attain their protection and favor through non-human intermediaries such as daimons or guardian angels (Brown, I 981, pp. 33-61 ). The veneration of saints is widely prevalent in contemporary cultures and religions. It constitutes an integral part of Christianity and holds a prominent place in . The tombs of the Christian saints became centers of the eccle­ siastical life of their region. Some are viewed as patron-spirits of their locality, while others transcend their regional confines to embrace the universal community of believers. Islam, likewise, has its own walls' 0 whose tombs dot the various Muslim countries. Their shrines, which are generally located in conspicuous places, are readily recognizable by their qubba shape (domed roof). The cult of the saints is most prevalent throughout the Maghreb. Indeed, the presence of marabouts "is the most striking feature of Moroccan Islam" (Eickelman, 1976, pp. 6-7; see also id. 1977). 11 In both Christianity (particularly the Roman Catholic and Eastern Orthodox Churches) and Islam, the masses attribute an

IO. Wall is the common name for saint, from the Arabic root walii, to be near. In ordinary use the word means protector, benefactor, companion, friend. See the article "Walt' in Encyclopedia of ls/am (Old Edition), 4: 1109, and Goldziher ( 1971, pp. 277-341). 11. See also Crapanzano (1973 ); Dermenghem (1954); Doutte (1900); Gellner ( 1969). 10 REUBEN AHRONI almost divine nature to their saints. They address them in the same manner as they would address God and perform ceremonial processions around their tombs. Some even offer them sacrifices. It should be noted that this cultic attitude toward the saints had been sharply condemned by Christians, notably by the Anglican Church. 12 Muslim theologians also censured it and branded it as a contaminating legacy of pagan worship and a reflection, both in its essence and manifes­ tations, of the worship of idols and local deities (Brown, 1981, pp. 6-7). Not only is there no warrant for such cult in Scripture, the Qur"an or the sunna, so it is claimed, but it is also contrary to their very spirit. Muslim theologians went so far as to declare this practice to be tanta­ mount to sirk (attribution of associates to God) and bidca (innovation, heresy). This, they contended, violates the principle of tawf:zld (unity of Allah), verging on polytheism. Thus, for example, the end of the eigh­ teenth century witnessed the Wahhabi crusade which destroyed tombs and shrines of waifs, including the most venerable shrines of Mui_J.ammad, the earliest khalifas and the great of the Shlcites. 13 However, popular sentiments proved to be too strong to suppress, and, to judge from the current proliferation of tomb-shrines, the cult of the saints is as strong among the masses as ever. The concept of sainthood is not alien to , although it is far from being as deeply rooted as in either Roman Catholic or Eastern Orthodox Christianity or Islam. 14 Jewish tradition holds in high esteem those individuals who, by their supremely virtuous mode of life and their exceptional adherence to the Torah and its commandments, serve as ideal exemplars of faith. Such singularly righteous people, whose actions and intentions are "for the sake of Heaven" (Berk 60a), are believed to possess the ability to exert influence upon the "Higher Spheres". The f:zasid, qiidos or :jaddiq (the Hebrew terms for "saint") are, according to the , even greater than the ministering angels (San. 93a) and they have, through prayers and intercession with God, the ability to control the forces of nature and to annul disastrous divine decrees (Sab. 63a). Indeed, this concept of the :jaddfq and his crucial role in preserving and sustaining the world with his piety is among those essential concepts which form the backbone of Jewish life and thought (see Schechter, 1938, pp. 148-181).

12. For example, article 22 of the 39 articles drawn up in 1562 by the Anglican Church censures the invocation of the saints and characterizes it as one of those practices "vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God" (see Encyclopedia of Religion and Ethics, 2:51). 13. Ibid., 2:51. 14. See Mach (1957); Horodezky (1928); Schechter (1938, pp. 148-181); Dubnov (1966). A PETITION (BAQQASA) ADDRESSED TO RABBI SHALOM SHABAZI 11

Generally speaking, although Judaism allowed the emulation and even veneration of its qedosfm (holy persons) while alive, it refrained from granting ecclesiastical sanction to them after their death, let alone canon­ izing them by juridical process. It rather adhered to the rabbinic dictate, "The righteous need no monuments, their teachings are their memorial" (Seqiilim 2,5). The very popular talmudic and midrashic sayings relating to the constant existence of thirty-six righteous persons upon whose merits the world exists and "upon whom the Shekhina (Divine Presence) rests" (San.97b, Suk.45b) are too well known to need elaboration. How­ ever, it should be stressed that the rabbis insist that these mysterious saints, whose piety extends beyond the requirements of the law, live in utter obscurity, unnoticed by their fellow men, and are themselves generally unaware of their own status. 15 This emphasis on the anonymity of the saints is highly significant, since it reflects the predominantly negative attitude of the rabbis toward the cult associated with the tombs and shrines of saints. Exceptions to this attitude are, however, not lacking. The most notable, indeed the most unusual one, is the Jewish community of , which has produced, according to Ben-Ami (1984, p. 11 ), more than 610 Jewish saints, including 25 female saints. This is, however, not surprising in view of the fact that this community lived for many centuries in a country marked by an unparalleled proliferation of maraboutic shrines.

III Yemenite Jewry, probably the oldest Jewish community, 16 lived for centuries in 1 relative isolation, both physically and spiritually, in a pre­ dominantly' Zaydl (an offshoot of the Shicite sect) Islamic state, one permeated with Muslim saints. Despite this fact, this community did not capitulate to Muslim influence in this area. The Jews of Yemen refrained from sanctifying their personages, so that shrines of Jewish saints in Yemen are almost nonexistent. 17 One exception, however, is that of Rabbi Shalom Shabazi, the subject of our Baqqiisii's veneration.

15. Cp. the strikingly similar Muslim belief in the existence of 4000 or, according to another version, 356 saints hidden in the world, whose sanctity is not always apparent and who are themselves unconscious of their state(" Waif," Encyclopedia of Islam, 4: 1109). 16. It should be noted that Yemenite Jewry no longer exists as a separate and indepen­ dent community. Its wholesale departure to Israel, which assumed the dimensions of mass exodus in the 1950's, brought an end to its pulsating life. The shrine of Rabbi Shalom Shabazi is, however, still in Ta'izz. For insights into various aspects of this community, see Ahroni (forthcoming); Goitein ( 1983); Gamlieli ( 1976 and 1978); Nini (1982). 17. A few Yemenite Jews used to pay visit to the grave of Rabbi Pine~as, for the purpose of prayer. 12 REUREN AHRONI

Yemenite Jewry had adorned Shabazi with a garland of the highest reverence and virtually canonized him. The tomb-shrine of "Weli Shabazi," as he was referred to by the British explorer Hugh Scott (1942), is situated east of the city of Tacizz, the major city of the southern part of Yemen. Scott describes this grave as "a whitewashed oblong with a little arch on top at one end ... surrounded by a rough stone wall with a small low one-roomed stone building opening into the enclosure" (p. 92). From the accounts of other travelers, notably , and also from indigenous Yemenite records, we learn that this tomb is popularly known as "al-ziyara (place of pilgrimage) of Abbo Salim al-Shabazi" (p. 92). Adjacent to the grave is a cave with a spring of water, known as al-minsara. After praying at Shabazi's tomb, we are told, pilgrims, particularly the sick and the afflicted, would proceed to the spring anticipating a responsive sign from the saint. Whatever came forth from the gushing spring, a leaf, grass, insect, and the like, would be taken, preserved in a leather case and worn as an amulet. Such amulets were believed to be potent charms highly effective in warding off evil, in healing the sick, and in eliminating personal, marital and other difficulties (Saphir, 1866, p. 82; I:Ioze, 1973, p. 42). The unworthy, however, the accounts relate, could not be helped by the saint; he would find the spring dry, and the entrance of the cave guarded by a serpent (l:Ioze, p. 42). The life of Shabazi, the Yemenite Jewish saint, as it emerges from the web of legend spun around him (see I:Ioze, 1973 and 1982; Noy, 1967), accords in many respects with the general model of the Muslim waif or marabout. Despite the differences, at times marked, in details from one individual to another, saints are essentially stock characters. Their miracu­ lous feats, when stripped to their bare essence, are found to cluster around a limited number of familiar hagiographic motifs. Generally speaking, saints are believed to be recipients of divine bless­ ings (barakat). They are credited with a miraculous power and thera­ peutic gifts (karamat) which enable them to heal all sorts of human ailments and afflictions: cure disease, remove sterility, bestow earthly benefits upon people, eliminate blights, plagues and disasters from a community or region and confound enemies. They have control over the jinn (spirits) and cafarft (demons), and they, therefore, possess the ability to cure the devil-struck and the mentally possessed. They have the power to bestow the faculty of speech upon animals and stones, and wild animals are subject to their will. They are able to defy and control the laws of nature. They are not hindered by spatial distances since the earth folds up for them, enabling them almost instantaneously to visit remote A PETITION (BAQQASA) ADDRESSED TO RABBI SHALOM SHABAZI 13

places. 18 They stop the course of the sun and are invulnerable against attack on either body or soul (see Goldziher, 1971). Indeed, these and other miraculous exploits constitute in the eyes of the masses the proof of saintliness. However, once an individual's saintliness is established, hagiographic legends tend to attach to him as if by magnetic attraction, woven and embroidered by the unbridled exaggeration of the local or regional popular mind. The greater the miraculous feats attributed to a saint, the larger is the circle of his believers, and the greater is the awe, reverence and esteem which he commands. Such miraculous feats are also reflected in the legends that are associ­ ated with Shabazi. As expected, many of these stories are tinged with a typically Jewish flavor. 19 Thus, we are told that Shabazi made use of his ability for miraculous and instantaneous transfer from one place to another for the purpose of observing the Sabbath in the , and alternatively in Jerusalem, Sefad, Tiberia and Hebron. He would leave Yemen every Friday afternoon and return every Saturday evening. It is for this reason that Jews refrained from visiting his grave on the day of the Sabbath; they thought it was futile to address an empty tomb. Legend has surrounded his death with a halo. This saint, we are told, died on Friday afternoon, just before the eve of the holy Sabbath. The students and the congregation, who wished to refrain from desecrating the Sabbath, wanted to bury him on Saturday evening, after the conclu­ sion of the Sabbath. One of his students, however, who wished to avoid delaying the burial, urged the community to bury him immediately. The legend goes on to say that while they were engaged in the discussion, the sun suddenly blazed and the congregation hastened to bury the saint. It is for his sake, they thought, that the sun stood still, in order not to allow the disgraceful exposure of his body until Saturday evening. The legend also says that Shabazi had anticipated the exact time of his death, and that just prior to it he had dug his own grave, prepared his shroud and bathed himself(See I:Ioze, 1973, pp. 11-12; Noy, 1977). Like most hagiographic legends, those associated with Shabazi prob­ ably are mainly the figments of the popular imagination. They are, however, very valuable for the study of the little known seventeenth century Yemenite Jewish community. Hagiographic legends, it should be noted, although they revolve around stereotyped themes, are in their

18. This phenomenon is known as /ayy al- 'arc/ in Arabic literature and referred to as qeflJat dere/i in Jewish tradition (See 1:1 ullin 91 b, San. 95a). 19. Cp. those related to Rabbi Ba'al Shem Tov (Besht), the founder of the Hasidic movement ( 1700-1760). 14 REUBEN AHRONI details rooted in historical reality. They are highly reflective of the social, political and economic background of a particular region, and are in essence a product of the historical matrix. The legends that are told about Shabazi provide us deep insights into many features of Jewish existence in Yemen, particularly their social and religious interaction with the reigning Muslims in whose midst they lived. A typical example of such insightful legends is that relating to Shabazi's daughter, Same ah ("candle"), which recurs in diverse versions. According to one version, Same ah was a virtuous girl and extremely beautiful. When the son of the king saw her, he wished to marry her. Shabazi explained that such an intermarriage between a and a Muslim is impossible, since Jews differ from Muslims in many respects, particularly regarding circumci­ sion, observance of the Sabbath and dietary laws. The king, however, insisted upon such a marriage. In view of the king's threat to use force if necessary, Shabazi decided to bring death upon his daughter. On the day appointed for the wedding, he dressed his daughter in white, as befits a bride, and led her in procession to meet the bridegroom, singing wedding songs (zaffiit) along the way. However, when she reached the bridegroom, she fell down and died, to the dismay of the king and his son (l:loze, 1973, pp. 5-6). We have stated earlier that Yemenite Jewry refrained from canonizing its personages. Why then did it make an exception with respect to Shabazi? What were its motivating forces? Who was Shabazi in real life? Unfortunately, Shabazi's life, like that of most saints, is shrouded in a thick veil of mystery. Legend is inextricably mixed with fact in all that is told of him. From one account which he himself wrote (1977, p. 135), we learn that he was born in 1619, a year which he associated with a bizarre celestial phenomenon. In that year, he says, two stars rose from the East with "tails like a stick." These two stars were understood by Jewish scholars to be "the stars of the Messiah," proclaiming the imminent advent of salvation. The question as to whether Shabazi saw himself in the role of one of the messiahs20 cannot be conclusively determined. But the fact that he refers again to the event of the appearance of these two "messianic" comets indicates that he was obsessed with this phenomenon, which stirred in him and in Yemenite Jewry great messianic expectations. Shabazi, it should be noted, was above all a poet and a writer. He left us a literary legacy which consists of a large corpus of his poems21 and

20. Jewish tradition relates to the appearance of two : ben-Yosef (also named ben-Ephraim) and ben-David. The former is a belligerent messiah, who will precede the latter and pave the way for him (see Klauzner, 1955, pp. 402-403). 21. The major part of his extant poem has been published. See Mekiton, 1966; Seri and Tobi, 1976. A PETITION (BAQQASA) ADDRESSED TO RABBI SHALOM SHABAZI 15 an extensive midrashic commentary on the Pentateuch. 22 Some of his poems are written in Hebrew, others in Arabic, and still others in Aramaic. In many of his poems, stanzas in Hebrew and Arabic would alternate, often intermixed with Aramaic. Indeed, Shabazi was able to wield these three with equal facility and dexterity. Shabazi's immense literary output, however, provides an extremely scanty yield with respect to his personal life. His writings are dominated by religious and national themes. Reference to his personal life would, as a general rule, be injected in his work insofar as it merged with or reflected the national or communal experience. Thus the precise date of his death has not so far been conclusively determined. All we know is that he must have died after 1679, the year in which the major part of the Jews of Yemen were exiled to Mauza (see Ratzaby, 1961). Shabazi had personally experienced this most fateful event in the history of Yemenite Jewry; he lived through it and lamented it. From his writings, however, we learn that he was born in Sbez, one of the villages around Tacizz. He wandered from one Jewish community to another, and he spent some years in among the Jewish sages whom he mentioned with great reverence. From two poems, which were dedicated to Yemenite rulers, we may infer that he was a prominent figure in Yemenite Jewry, possibly a spiritual leader recognized by the authorities. One of these two poems bears the superscription: "Composed on the day in which he, Sayyid I:Iasan, ascended the throne" (Ratzaby, 1958, pp. 298-300). It seems safe to assume that Shabazi came to pay tribute to the new ruler on behalf of the Jewish communities in Yemen. Indeed, our Baqqiifo seems to refer to this particular role when it ad­ dresses him as "foundation of the earth, who was steadfastly faithful to the , and stood for them in time of affliction like a firm wall ... [and who] defended them and pleaded their cause" (II. 28-31). Were Shabazi's roles as leader, scholar and intercessor the motivating factors for his exceptional sanctification? While these and other factors must have played a role in this respect, they were not, in my opinion, the major factors. Yemenite Jewry had produced personages of greater stature than Shabazi in terms of leadership and scholarship. Yet it did not accord them sainthood. It seems to me that the reason for the veneration of Shabazi by the Jews of Yemen is to be found in the nature and tenor of his poetry, the themes of which are predominantly religious and nationalistic. The suffering of the exile and the great expectations for messianic redemption ring throughout his poems. Indeed, his jubilant and exuberant references to the imminent arrival of the Messiah fanned

22. ljemdat Yamin (2 volumes); published in 1977. 16 REUHEN AHRONI sparks of hope amid the ashes of despair. Many of his poems are envel­ oped in a cloud of mystical terms which at time baffles penetration. Indeed qabbalism, esotericism, allegory, theosophy, and cosmology are all abundantly represented in his poetry. Many of his poems are still chanted by the Yemenites on various occasions, accompanied by dances and rhythmical movements. Rabbi KoraJ:i aptly characterizes this poetry as a blending of supplications and praise to the Creator, ethics and faith, joy and rejoicing. It strives to elicit a smile from the mouth of the oppressed. He adds that the Yemenite attitude toward Shabazi's poetry is like the study of the Torah. "The congregation is forbidden to desecrate poetry with any conversation. They strain their ears to hear the poems. One moment they are overjoyed, the next they shed a tear. ... Scenes of heavenly spheres are revealed to them, and it is impossible to graphically depict this" (Mekiton, 1966, p. 3). Shabazi is certainly the most luminous figure and most gifted poet whom Yemenite Jewry had produced. With him Hebrew poetry in Yemen reached its highest bloom. Shabazi exercised a deep and lasting influence on the Yemenite Jewish poets who followed his footsteps. With his death, however, the decline of Yemenite Hebrew poetry was quick and precipitous. Shabazi was an ardent spokesman of Yemenite Jewry before earthly kings and before Heaven. He brought to his brethren knowledge of the nearness of God, and of His love for them, and he expressed their yearnings for Him. He stirred with his mighty poetic chords their inner­ most feelings and revived in them the hopes of redemption which they had cherished for centuries. His poetry was viewed by Jews in Yemen as "a ladder set up on the earth with its top reaching up to the Heavens" (Mekiton, p. 3). It is no wonder, then, that they responded by sanctify­ ing him.

BIBLIOGRAPHY

Ahroni, Reuben (forthcoming). Yemenite Jewry: Origins, Culture, and Literature. Bloomington. Barer, Shlomo. 1952. The Magic Carpet. . Ben-Ami, Issachar. 1984. Hacrii:jat haqqedosfm beqereb yehude Morocco. Jerusalem. Ben Amos, Dan and Jerome R. Mintz (trans. and eds.). 1970. In Praise of the Baal Shem Tov [Shivbei ha-Besht]. Bloomington and London. A PETITION (BAQQASA) ADDRESSED TO RABBI SHALOM SHABAZI 17

Brown, Peter. 1981. The Cult of the Saints. Chicago. Crapanzano, Vincent. 1973. The /jamadsha: A study in Moroccan Ethno­ psychiatry. Los Angeles and London. ---· 1973. "Saints, Jnun and Dreams: An Essay in Morroccan Ethno­ psychology." Psychiatry 38, 2 (1975): 145-159. Dermenghem, Emile. 1954. Le culte des Saints dans /'Islam maghrebin. Paris. Doutte, Edmond. 1900. Notes sur /'Islam Maghribin-Les Marabouts. Paris. Dubnov, Shimeon. 1966. Toledot haf:iasidut. Tel-Aviv. Eickelman, Dale F. 1976. Moroccan Islam: Tradition and Society in a Pilgrimage Center. Austin and London. ---· 1977. "Ideological Change and Regional Cults: Maraboutism and Ties of 'Closeness' in Western Morocco," Regional Cults, ed. by R. P. Werbner. New York. Gamlieli, Nissim Benjamin. 1976. umaf:iane GeJullah. Tel-Aviv. ---· 1978. Jjadre Teman. Tel-Aviv. Gellner, Ernest. 1969. Saints of the Atlas. Chicago. Goitein, S. D. 1939e. Mascaot JjabSuS. Tel-Aviv. ---· 1983. Hattemanim: History, Communal Organization, Spiritual Life (ed. M. Ben-Sasson). Jerusalem. Goldziher, Ignaz. 1971. Muslim Studies (Trans. from the German by C. R. Barber and S. M. Stern). London. Horodezky, S. A. 1928. Leaders of Hasidism. London. I:Ioze, Seadiah. 1973 and 1982. Sefer toledot hara/;}_ Shalom Shabazi (2 vols.) Jerusalem. Klausner, Joseph. 1955. The Messianic Idea in Israel. Trans. by W. F. Stinespring. New York. Mach, R. 1957. Der Zaddik in und Midrasch. Leiden. Mekiton (Brothers). 1966. Jjafe!f /jayyfm. Jerusalem. Nini, Yehuda. 1982. Teman ve!jiyyon. Jerusalem. Noy, Dov. 1967. "R. Sha/em Shabazi beJaggadat hacam sel yehude Teman," Bo )f Teman ed. by Yehuda Ratzaby. pp. I 06-133. Tel-Aviv. ---· 1977. "Pe{irat R. Shalom Shabazi be)aggadat hacam hat­ temanit, "Moreset yehude Teman. pp. 132-149. Jerusalem. Ratzaby, Yehuda. 1958. "Te)uddot letO/edot yehude Teman," 2:287-302. ---· 1961. "Gerus Mauzac le)or meqorot hadasfm, . 5:197- 215. ---· 1965. "Rabbi Shalem Shabazi vesi'rat6." Sefunot 9: 135-166. Saphir YaJaqob. 1866 and 1874. JEl}_en Sappir (2 vols). Mainz. Reprinted 1969. 18 REUBEN AHRONI

Schechter, . 1938. Studies in Judaism. Philadelphia. Scholem, Gershom. 1974. Kabba/ah. New York. Scott, Hugh. 1942. In the High Yemen. London. Seri, Shalom and Yosef Tobi (eds.) 1976. Sfrfm /:lii.diisim lerabbf Shalom Shabazi. Jerusalem. Shabazi, Shalom. 1977. ljemdat Yiimim: A Commentary on the Penta­ teuch (2 vols.). Jerusalem. Tishbi, Yefaciah. 1957. Mifoat hazzi5har(2 vols). Jerusalem. Tobi, Yosef and Shalom Seri (eds.). 1976. Sirim /:liidiisfm lerabbi Shalom Shabazi. Jerusalem. al-Wasici, cAbd al Wasic bin Ya~ya. 1928. Ta)fikh al-Yaman. Cairo.

THE TEXT OF THE BAQQASA

Introduction:

1l'l11N p'11i1 i::ip ;y i11~N; i1Nl i11Vp::i ::iin:>; ''nnN . I c:mi1 1l'n1N!:ln r1 U'l'Y ;l;l 1l'::l' ii~n u'::iii 1l'11~ .2 1 : N"Y'T 'T::l1V ci;w 1"1i1~ 'i1,Ni1 Nll"lil ,,,:li1 .3 1::lp ;y nt'1'11Vi1; C'N::lil ;N11V' 'l::l 1l'mt p::i; '1i1; Y'1' .4 ;y ;;!:lnil; ,,, i!:lu::i iY1 ill'N 1N ,,,n ,; 1V'1V '~ p•i1i1 .5 2i1"TY::i N!:lin•i m~N Y::iiN pini::i p•i1;i i::ip ;1N i~1Y .6 T'N1 1::lj.'il ;y l'Y'l~1 T'::l,1i1 01N 'l::l 1V'1V 1l'nN c::i; 1Y11 .7 ill11n N;i 1::l1 C11V 1~1; 0',1::l' Cl'N1 Cl11V;::l ;i;~ Oil; .8 C'::l'1i1i1 ;::i; il1Vj.'::lil nNT ::im::i; '::l'::l 'MiON i1Y7:n Ci1'l'l1 .9 1N 31"n il''' i11p~ NOO i1'il' N,1V illil i::ipil ;y non1Vil' .10 i1;'::io T11 i1i10 •n;::i N1i1 CN1 ,,,D ;y c•::iii nY'To .11 ,, ::l10 p n11Vl17 ;:ii• N'i CN1 1::l11V4,,,y '1MN Cl1 17'1V C11p .12 p•i1i1 i::iv ;l1 1''1V ciip iJo;w' iil ::iin 1V'1V 'O 7::ii 17• N71V .13 inNn N; Ti17N 'i17 iil iin •::i 'm::iw Nijio io1l1 ;l1 C"ji'1V •i:i .14 7 6 1'!:l0 N11'i1 7:i:i ''n:l1 n'1Vl11 1101Vn Tn!:l1V Nl1~ '::l1 510'1V' .15

I. Tr.JM 1J'?ll P' mi:n 2. Clt'M niw:::i 3. 01?w1 on 4. Thus raised in the Manuscript. The word has been added by the scribe. 5. Deut 23:22 6. :::1'!1::>1 7. Deut 23:24 A PETITION (BAQQASA) ADDRESSED TO RABBI SHALOM SHABAZI 19

9 8 Y::J1Vli11 i"ll':::i:::i o:m:i 7U::J?.l1 i11li11 i11.l71VN '.!111l iivN 'J1 i11VYn .16 O'lUj? Oi11VJ 1"n::J O'n?.l 01N 71V 1'l::J1 miiv 1V1V::J 0"1!) 7U::J?.l1 .17 Y11' 'l'N1 1m:in?.l 01' 7::i:::i1 101c'pl!:l iv:::in?.l 1i1J inN?.li1 7::ii 1"n .18 11 01N7 7iv?.l1 o'i1l J1Y?.l 11.liY7 ''ii1 O"j??.l1 i11Jm 1n!:ln?.l .19 ,; n7iiv ;i7nn ,,,:in 7iN l"ll7 i!T'N 1N :::im ,; 1V'1V 1nN .20 1l'7Y1 ,,,y 0n1' i1"::Jj?i11 in7!:ln 7:::iivn TN1 O'i:::ii:::i 1C"!:l?.l 1"nN1 .21 in7!:ln i'1C' 131"nN1 12 N"::J::J 1l'T1l7 nJ'J1V 7Nl'1 C':::ii;i 1'7.mi:::i .22 i:::iv;i 7Y ;iivp:m im7 7•nn' TNJ?.l1 iv•7iv mY?.l1:::i1 i1'J::J::J .23 N71 ''l'1J1 O'::Ji l':::l 1'n' l':::l i11Vj?::Ji1 i'10'1 i1Ji::Ji1 nNT 1i:::l'1 .24 16 15 14 0Jl'1N i1'ni11 l'1:::l 0Jl'1N ii' i1VN i1"1.lN '"N::J 0p'i 'l!:l 1Ni' .25 l'1::J OJ'l11!:lU7 OJ'l111.>1Vl i'Tni171 l'1:::l OJm'ni17 1'nl71 l'U .26 11 o•n?.li1 i1'n7.> '"N::J .27 Y"'T 'T::J1V 7N 0171V N::JN 1l'::Ji1 1l'i11.l 1l'l11N , ..,y 0171V .28 I 18 l?.lNl n"i1 itvN 071:!.7 110' i''1i 1::JJIV?.l 7Y n1l' 017w1 .29 i1::Jl1Vl i!?.l1nJ omi nl7:::l c;i7 ni?.lY1 nl7 7::i:::i 7Niiv• n•:::i7 .30 19 o':::lii1 nN np1ii11 n•::i•n ;i:::ii i1::Ji1N::J 1'1.ln o;i•7y '7!:lni17 .31 ::J1U1 ,,,1VN 0'::J1U 0'U!:l1V?.l1 c•iiv• 0'j?1n 7Ni1V'' n•iii11 .32 i1i!:ln 1V!:ll:::l1 c7iv :::i:::i'7:::i ii:::iY7 1Ni1:::i 'inN n'JT1V 17 .33 1i:::iv 7Y nuniv;i; N1:::i7 'm::i 1iu '!'l'lY i1li1 ;inyi .34 NIV'l1 oi 7N 'l!:l7 i11Vp:::i1 i17!:ln::J Nl 111.lYnlV 11.l?.l 1Zlj?::J71 .35 1lNtm1V 1l'l71Zl!:l1 1l'l11l1l71 1l'!'INUn 7::i 7Y 1l7 i!:lJ'1Zl .36 i!Tj! 01'i1 1:!.7 i11.l1Ni1 7Y 1l'l11'i1 01'1.l 1ll71V!:llli1 1l'1l71Zl1 . 3 7 i!T::Ji1 l?.l1 i:::iw;i T?.l1 •:::iiv;i l?.l 1l7'i'1 i1T::J' 7N iJ•n7!:ln nN1 . 38 i:::i11.l1 mitv?.l i1!'1'7.>1.l1 ;il;i;i:::i1 1n!:l?.l1 i1tvpi! 2071u71tm1 .39 i!::ii:::i n7iv•i N1i1 cmi •::i o•Yi c•N7n 7::i?.l1 i!!:ll?.l1 .40 nN 1i:::i•1 1l'N17nn nN N!:li•1 1l'1' i!lliY?.l 7::i:::i ;in7ii!1 .41 :::i1ip:::i 1l'l7"1Zl1'1 21 n:::iip?.l ;i7n?.l i•c•1 1l'?.l'?.l nNi 1l'?.ln7 .42 i!7•7 '1111Zl1.>1 01' '1111Zl?.l1 :::ii1N1 ::J'1N 7J ~J?.l 1l7'i'1 .43

8. Num 30:3 9. Jonah 2:9 JO. "His (Heavenly} record-hook will be scrutinized, namely account will be taken in Heavens of his failure to pay his vows. 11. Should be in!'.ln7' :-t7'7' 12. T7'N 1l'7'"=l :ii;i7':::i 13. lJ inN1 14. Exod 23: 15; 34:20 15. 'nn11r yiN:::i 16. c 1n1m 177' 1J•;i7R 17. See Berak 58b. 18. Prov 10:25 19. Based on Dan 12:3 20. Read 71P7•u 21. Exod 23:25 20 REUBEN AHRONI

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1il'1T37n1V 1'l!:l? imnn 11!:l1V?i '7!:lnil? N::l' 137X ilT'N .108 01Vil n1T37::2 N!:l1nT.l N1il 'TN in1V11p1 in?!:ln n:i::ii 11lJ 1'n?!:ln:J . I 09 ?:i? n?O'IV 0'T.l1V p11V 'l!:l?T.l J1X1 'il'1 : N11Jil1 11::llil 711li1 . l l 0 0137'T.l 1'J!:l? i1X11T.l1 ?::i1pT.l1 ::i11Vn Ni1'1 '371V!:l1 'J1371 'nNon .111 n:JTT.li1 39.1"37 1J:J1pi1 17N:J 1J:J?i1!0 0':J11::2 037T.lnllV 1l'T.l11 1J:J?n .112 01'T.l 1'J!:l? 1J'1T.>1 1JNOn1V 1J'37tv!:l1 1J'nNon ?:i ?37 ?1nT.l1 n?o1 .113 1T.llV T37T.>? illV37 37"!0::21 : ilTil 01'il 137 ilT.l1Nil ?37 1Jn1'il .114 III i''1!i1 ilT m:ir::i 'ntvp::i1 'n?Ntv nwmtv il1V1ipil imin T37T.>?1 .115 1::21i1 nN 1J'i17N 'i1 1J? O"j?1 i171lil f1N:J ilTil 01pT.l::l 11::lj?il .116 40 'i1 'JN!:l1 0?1::i.l; O'l::l 1::itv1 inn i1'T.l1' '1' ?37 1mno:Ji11V . ll 7 37T.llV 1Jl11N 11!il 41 i1nN 'n?nn ':J i137lV1N1 'J37'1V1i1 N!:l1N1 .118 1lnJN 421J•n?!:ln nN p?1::i1 O'T.>ni:::i ?:::ip1 1l'n1Vp::i1 1J'mnn? .119 'n1::JN1 i1Ti1 111Ni1 i11Vpi11 1T.lil m?n 0'::JlV1'i1 7N11V' n'::l 1ll37 .120 43 p10!J i1T.l1 1::21l ilT.l 1J?::io 0i1'n1l137 1JnlN1 0l'N1 1Ntm .l 21 1'l!:l7 1T.>17 ')1137 '!Op1 O'l!:l 'T37 1lN T'N1 1JT.l 11::2.l 0il'n1J1371 .122 451J'n1::JN11JnJN 1lNOn ?:JN 1JNOn N71 1lnJN 0'i''1! 44N"1N' .123 pm11 m?.lil 111N ':J ?::iN 1J'I037 N? 0'::210 0'lV37T.l ?:ii .124 T'71:J' 1lN T'N1 1JT.>T.> m:::iioil 137Jr.l m':i?T.> Or.lm il371Uil .125 O'::J1i1 1'T.>ni::i p? o71V ::i:::i?::ii nT.>N:J i1::i37? 1lm~n J'i:i? .126 ?pntv : i1Ti1 1::21::2 0'01lN 1JnJN ':J 1'l!:l7 3711'1 '17l .127 1i1r.ln1 071.V ::i::i?:::i 11::J377 7:J1l1V '1:J 1l'137!T.l 037T.l 1l'737T.> .128 Oil'l':J 0'111U 1lNtv 0'1T:JNil O'Uil T':JT.l 1J'?Nl7 oinm .129 J1T.>T.l 137! Jil 137-:l Til 137-:l 'l'T.l ?:i:::i 1Jn1N 0'137!T.l1 0'1::237lVT.l1 .130 i11.V37n 'nT.> ,, 0''""1;)1 O'!:l!T.l 1JnlN1 1l'l'.l:J1V ?l7 1J?::io1 ')Uil .131 ?:i nT.>pJ 01pm1 i•m1i:::i.l1 1'mN?!:lJ 1JN1m 1J:J'1N::J itT.>pJ .132 1l'n1 7l71 1l'7l7 0'l'l77T.> Oi11U '!:l? 0'1lil T'::lll 7N11V' n•::i 1r.ll7 .133 1'lTN o?l7n ?N 1J'n1::JN 'i17N1 1l'il'N NJN l7l1 ?:i::ii ill7!0 ?:i::i .134 oil 'n?!:ln?1 7N11U' 1lll7 n11110?1 1l'l7110? ::i11p il'il 461l'.nwp::iT.> .135 'l'1T371 471'T.ln1 U11.l1P' 1i1T.l 0'l11VN1 nml7 ,, 11:JTn 7N1 1'JTN .136 N:JN m:ir 1311.l? 'T.ll7 il1Ul71 1V11pm ?11.lil 1T.>1V 711T.>? 'J':JT.lm .13 7

39. ".Jl ,,., 40. SeeJer 3l:17 41. See Jer 17:14. See also the prayer of 'Amidiih. 42. See the prayer of the 'Amldiih. 43. See Lam 5:7 44. 1l'!11::JK 'i"l7K1 1l'i"l7K 'i"I 45. See the section known in Jewish liturgy as Vidduy or Tal;iinun. 46. Ibid 47. Ps 79:8 A PETITION (BAQQAf4) ADDRESSED TO RABBI SHALOM SHABAZI 23

NO:> 7llM •i11:::i f'7'?.V 11:::lj? 711 'l"1lnl"1 '.n:>Ol.Vl.V l'"'T 017?.V .138 :::iw1" "JJ:i1 l'n:::im ':il' c•oo .nitip:i 1"Jo7 :i:ir •.n?om iii:::i:i .139 7::Jp1 10!.V Jl'O':i '?Jl' :1!.Vl' pl;i 'l"1'1l'1 'l"1NtlnlV :-J?J 7Y :1J1:::l .140 :iN101 .,, n7um C':::i1:i 1"?Jm:::i1 '.n':io.n nN pll1:::i1 c'on1:::i .141 .,7y p.m 1l"1N1'71 im1:::i117 111.l:i .nN1011 woJ:i nN101 :io7w .142 1l"1N1'71 1n11::Jl'7 NO"j? 7?.V l'1T:::l 'l'Jl1 'n':::l 'lVJN 7:> 7111 .143 nllJ JON :i71N.l:1 fp 1:101 0'07111:1 'n11N7 1:>7' C'l:::l Cl .144 48 : 1"ll'77 ':::l7 J1'.l:11 '0 '10N J1ll17 1':1' iyi :i7o .145 :1111ll 11VOJ N:-Jn 'T:::llV 7N C17?.V N::JN 1J':::l11 1J'110 1'711 ci?w .146 IV 1l':::l11 1J'110 miiN i:::i:iwo 7111 1'7l' C171V C"n:-J 111ll:::l .147 1'11VN N:::l:-J c71117 17 :::l1tl1 :-JT:-J c7w:::i 1'11VN C171V N::JN .148 nN .npill:ii c7w :::i:::i7:::i 1i:::i117 11ll1" '1nN n:i7' .n':>TlV .149 n::JlV"1 11JlV 7iu 7Y 7N11V'7 tl01V01 pin .1"1'11;"11 C':::l1;"1 .150 'D 7llN c:i 11VN C'lV,,p:i 0'JN7?Jii Cl' c•p'ill:i n7~m:::i .151 l'lO mN17 u:>T' 7oni11 1l"1"nn lV'n' 7on1:i 71'7Y .152 inii.n pill1 i.noin pill1 im:ir iJ7 im11•1 Y'j?1i1 im:i .153 mi1o:::i 7111:-r iJ:::i:::i7 n.no'lV u•711 P.' im:im u7 i1?JY.n .154 7N1 1J'J11 7:i:::i 1Jn'7ll'1 491J'i17N Cl' n:i7 l'Jll:11 ion n::Ji1N1 .155 .nll'no:::i :i'm1 501J'7li ti107 7.n' 7N1 1J':::l'1N u:::i 1ti71V' .156 7Nwnw 1Jl1iN ioo i11Vp:::i:::i mo7111 'llV •7niJ C'j?'ill:i .157 'll'' 7N1 C'oni:::i 1J'7N mJo7 ion 1J'7N .nm:i7 11ll1'?J 1J7 .158 1J'1Vl11JJ 1l7 c7w.n 7N1 1J'7l'O?JJ 1J7 i1?J' 7N1 1:i.n':i1N:> 1JlV .159 1J'l"1Ntln1 1J'l'lVO 7:i7 n70'1 71no•1 1J'n1J1l' 1J7 11JT' 7N1 .160 m':i7o oono 7llJJ im:im 1l'n11ll .nl':::l 7:i:::i 1J7 ii?JY.n i.n7om .161 im:io n'lV?J 7w 17:::ino1 C':>1ii1 0J1No1 mo".lii w1:::iwo1 .162 51 :JON 11JNJ1 :::l'1j? 7m:::i1 N7.ll':::l 1Jn'lV0 "JO l"11N17 :i:in .163 J1'1.ll'1J1 Jll'po1 you 7 C'i'on:i mwoJ :::l'lVo:i i11:::i .164 c•no:i il'n?J '"N:::l N:::lii 0711111 "n7 TJ'OT?J1 7111 p.7 JO'lJ01 .165 52 l.V'lV il:::lllO;"I l"1NT 711 1'J07 7'o.ni17 1'J07 1JN:::l :iJii l1"1V:::l1 . 166 V 11N?J;"i 1lJ1iN N1;"11V :i71D l'1i' 11JlV1 :i11:::in:i 70 inN :i:::i .167 1J'111J 1l'l1iN ii:::i:> l:::l C171V N::JN 1l':::l11 1l'111J 71i.li1 .168 1l'7Y i11.)Yn ini:>T 1l'::J7 imn Y"'T 'T::JlV 7N 1101' 1J':::l11 .169 .1l':i7N 11JN' p 1l':::l1NJI.) Noim 1ll'l' 1'Nn 11'11JT:::l1 .170 1NI.) 1Jl'Ol1 1J'OJ:::l 1l'1V!:ll 1l?JlV 1l'rl1:::lN ';"17N1 u•:i7N .17 I iJ:::i7 1l'1Vp:ii 1J'.n?JiN 7~m upnimi 1l'n:::i nN 1DTY1 1l'll .172

48. ''l\1l1 '11li ';'! 1'l!:l'7 See the conclusion of the '. 49. See Mic 6:8 50. See Ps 66:9: 121:3 51. See the Qaddis prayer 52. c'71.v '7iv m:n 24 REUBEN AHRONI

1l'n1D1 1l'D1 1l'1Vl ;y1 1l'n1i':nn 1l':::IN ;y t=JN::l .173 :no; 1l'l11:JT ;i;Y'tv '1::l i''1::til i1T i:::ip ;y 1'l£l; 1l'nlnn ''£lil? .17 4 ii:::i::i ;01J1 1l'1i'' il?l1 1l'mN£lm mvip n':::i :::iimwo '::l .175 1£l::l'lV y;i::i x;1 ;i11n x;1 N':Jl x; 1l? T'N 1'1V:JY1 531l"n n':::io .176 54 N"1N'01' 1l':J1N::l01 1l'N1?nn N£l1'1V N£l11 x?i 1J'1Y:J .177 '1Y:l:J i1N1ni 1l'nY01 ;:::ipm 1l'lY:J i1N1m 1J'n,£ln T'TNnlV .178 ':J10' 1Jn:JlVMO ~i::rm 1l'nm::i N'il i101 1J:J?:::i ilO Y11' ilnN1 .179 '"1:J1 1:J Cl'M01:J 1JnlN Y"lV:J1 : il:J71il:J1 i1N:J1il:J il::l1:J71 .180 VI ?::itv;ii ill':J1 nY11 c'onii ;io;w i1N1£l1 il; ynnw imm .181 1l'1' x;om 1J'n:::i 'lVlN ?::i;i 1J; iw::i Yin ilN1'1 ;io::im .182 m;xwo x;om imin m11o:::i ?iy;i il:::i:::i? nn£lm Tm::ii:::io .183 il::lTl1 J1li11 N1'1 NO''j7 ;tv Y1T 11V::l Y1T:J il:JiO; il':J' .184 m::i1:::i 551"':JN Cl':JiOil Cl'lVYo:::i1 cn£J1n:::i1 cmin:::i mxi; .185 nx ;i;ynw 1l'J'Y i1xo1 il'J11N ioo i1tvp:::i:::i i''1::til i1T .186 il'liJnn Cl'7'£lO umx ':J 1l'm'nY nx 1'nYm 1J'n7£ln .187 Cl':Jtv ;:::ipo N1il ':J 1l'il?N ':'! 'l£l; 1l'nYoi nx O'::l£l11V1 .188 n1lV£lJ i111£l1 0'j:'11VY '':101 0''1n N£l111 0'110N 1'nOi .189 1mw yx iY1 O"JY npY::r Yo1w1 560';, inY1 Cl'l1':JN .190 1l':J1j7:J 1l'01 Y7:Jli il':l1NO ilYOl1 1J'£l::l:J il'lV£ll .191 j':J11 il'::l11 '1lY1 1l'1Y:l 'J£l0 571l'11l):J 7Y 1l'1W lV:J'1 .192 1lN:Ji 1l':J?ilo ilO::l Y11' ilnN1 581J'J1NO:l:J il'::ln pw; .193 ii:::ip ;y 1l':1'N 'il 'l£l? 7'£ln:i;1 1'l£l; 1l'nmn ''£l:i; .194 :iwp:::i:::i 1lYlil N' ii:::ip ;y, iJN:J N' im::iT x;o?NlV .195 nino:::i n;ym :iiw; "''lV il'ilntV :'l'ilntV 1l'Ji1N ioo .196 'l£l7 ;i;xtv ?::i 1l' N'1.l'1V1 i1N1£l1 u; "'tv'lV n1Ni£l1i1 ?Y:::i .197 i111:Jn 'lj?T 7::i?i u? ;ii;:r ;::i:::i illiY N1i1 '::l i11ilO:Ji N7lY:J .198 1l'n1:JN m::iT 1l' 11:JT 1'nON 'D 1'1:JY 1JN u; 01£l:J1 .199 ;y :JlVm 1'1 NO:JO 111.lYni i11W' 111:J 1'J£l7 1::l,i11V .200 n'MWOi11 i1£ll0il 11::tY?11J'n0'7£l ;y oni? 0'0"1 NO::l .201 m'JY1 m;, ;:ii 'l1Yi11 .. ;,nm m:::im ':JlVil1 :::iyim :::iinm .202 NlN 591"'::lN il'MN ;N11V' ;::i 'Y01 il',YO n1l1':JN1 .203 JY0,1 Cl'1n:Jil J'::l n'1:J' O:Jil1 11:JT J1ln1 01"1 1;1.l .204 ,N, iJ::l'O 1ltvon ,N, 1J':JN 1l:JTYn 'N 1l':JN 'N11V' .205 io;ii 1l'm?l::l ;i?::i 1lOY tvYn ?xi 1l1::t1' im::iwn .206

53. See the Musiif prayer for and ros f:i,odes. 54. 1l'M'CN ':"l?N1 1l':"l?N ':"I 1'l!l?7J )1'.li'.i ':"I' 55. )1'.ll'.i ':"I' p J7.lN 56. See the 'Amldiih prayer 57. See Lam 4:8 58. See ibid 4:4 59. p'.li'.i ':"I' p l7JN A PETITION (BAQQASA) ADDRESSED TO RABBI SHALOM SHABAZI 25

omn 0''1Y1Vii ipi'i 0'7.l1Vl li'1'IY1 .rmm n:m U?:lb .207 [Nii.!'11V] N"1N'b'1' .:mN oini ':J 0'Y'1 0'N7n ?:ii 0':J'11ii .208 1xipl jjJT!(jj .!'1Y1V ii:::l1Vpii .!'1Y1V O'bn1 .!'1Y1V n iiY1V .209 60 N"1N' 1'l!J7 ii71Y ii'ii'1 1J7 '1.!'1Y'.!'11 17 ii1'.!'1Yl 1JJY.!'11 .2 IO mop1 nin'J n'i:i P'1Iii iii 1:::ip 7Y 1l'i7.l?1 1l.!'1N''1i' .211 DY?:l.!'17.lii 1l'bi1 1J'::J7n D1Y'b ii'ii'1 n:::imii l"Y 0'7.lO .212 1Jbl'Y 1D'1j7ii 17N:J 1J'ii7N 'ii 1'l!J7 :i71Y ii'ii'1V 0':J11::J .213 61 ':J 1J'n1l1Y::J Ub7:Jl1 1l'1VY7.l::J 1l1V1::J N"1N . pip .214 VII 62 0'b1V7 iY ii711l 1l'.!'17.l1VN1 1VN'1 ;i7Yb7 1::J'1 1l'.!'11J1Y . 215 7Y 1'7.lni 171l'1 1'0Y:J .!'1N 1'7.lni 11V::J:J'1V N"1N'b1' .216 63 0'7.ln1ii .!'11b::J1 ion:i .!'11b::J U?:lY liimm 1'n1ib .217 1l1V!JJ :i7:i:::iJ O'NOm O'Y1V1!J 7:::ip7 ii:::iiivn:::i ,, nmnii .218 1mn 11!J1V.!'1 7N 1lY'1V1:11 :1b1p nIJ 1Jn:J1V.!'1 7N 1J'.!'1::JIY ::J1'17.l .219 0'1D 1Ji1::J:J 71 :1D'::J:1 7N 1.!'1''1::J 'J::J 1JnlN 1bY ':J 1J'7Y .220 1'::J 1nix:im '::J1V::J 1T1Y '.!'17.l iy :·m;i .!'1Nb1D:J 1J1Ip1V1 .221 64 1J'7Y oni 0'7.lni N77.l 7N .0.!'1'11::Jlb 11V1::J'1 1N1' :17.l;"l '1'.!l .222 1l'l'l' m7n'b 17 ':J ii::J1D7 1l'.!'117N1Vb 7:i N77.l1 .223 1?ivii 'NJ1V i:::ii:i U?:lN on1b 1l'::J:1' 1J:i7w:i 1'7Y ':J .224 65 7:; Cn17.l1 1'!JN 1''1N:17 1:l'1i ':J 17:J7:J' N1ii1 1::J:1' 'ii 7Y .225 0il'l11N ,, ?x C'1:Jl' 'l'l':J 1'7N .!'11'17n 1ll'l'1 1.!'11''1::l .226 66 N:JN .1J':17N 'jj 7x 1l'l'l' p :ini:Jl i' 7x :in:iw 'l'l':J .227 VIII 1l''117.l1 1l'l11N 17.lb :"11Vj7:J:J ii:J'1:J7 i17.ll'.!'1 1l11:Ji 0171V .228 'l!J7b C'bn1:J 1l'7Y 1Vp::l 1l'J'l' 7l7l U':J7 11bn 1l':JN .229 iom iom 7m :i7.l71V iix1:i1 1J7 7n•iv O'?:lW:JW 1J':JN .230 1J7 j7D'1 ii71lO:"I 7N11V' 7:i71 1J7 ii7N1V 7:i '17b1 ii?bm .231 17.lY nm:; 7m7.li mY?:li:::i iiiin?:l xi:iiv mY?:li ''1Y1V .232 :11Vl' N"1N' NJN .!'11:J11V.!'1 7:::ipb1 .!'11:J1N:Jb N!J111 .233 1l'ii7N NJN 1l.!'1'1N1V '1:JT nx nnivn 7x1 1JJY7.l7 x? ON 1ll'IJ7 .234 1m1n:J m::i1n:iii 1'.!'111b ii'11VY w7iv 1Yb7 piJY ii1VY .235 ion iiu n1Jx1 ion :::i11 O'!JN 1ix plm 01ni 7x 'ii ':"! .236 67 1iv:; TYb? UIJY ii1VY1 :ipJ1 iiNDm Y1V!J1 p:; N1V1J O':i7x7 .237 68 n:::i;i71V:J NO:Jii 7Y 0'11101 1'NO:J:J 0'T11J'1:"1 .i1,,.,!JO . 238

60. il'n1:::1N ':"17Ni il•:-i';> N ':"I 61. il'n1:::1N ':"17Ni iJ•:"J7N 62. See 9:6 63. See the prayer of Sa1J.iirf1 64. See above, n. 45 65. Ps 55:23 66. See above, n. 45 67. Reference to the thirteen divine attributes (Exod 34:6-7) 68. The Ten Spheres (Sepfrot) of the Qabbalah: Crown, Wisdom, Intelligence, Lovingkind­ ness, Power, Beauty, Eternity, Majesty, Foundation, Kingdom. This section (II. 228-253) 26 REUHEN ABRON!

:iivY1 :i1:itV1:.l7):"11 m:il;i;'):i ,; 'J 1n:i 7m:.> :i1:iY1:.l1:i1 n1:in:c .239 TN'IV p1:.>'0IV No:i;i nN O'!:l'jm:i m'n Y::J1N TY;'); 1l1:.>Y .240 O'l!:l:"I 11V 0"1:.>1:.l ;i1;iy1;')1;i1 :"l"YN ::lj7Y' !111:.li N1:"llV 01N ;i1;iy1;')1;i1 .241 OillV Ti:.>l1N TJ1:.l'01V O'JN1:i1:.l M ;i1;iy1;')1;i1 0'l!:l1N1 0'!:l1lV 1iJ1 .242 :"111n:"I ;i;:i.1:.l:i 1iN'T1 JY1:.l1i1 .01' l;iJ::i 1l'1iY n1JT O'i1:.l1;i7) .243 :"llV1:.l1:i MllV 1'n11::ll T1Y TY;'),, :"l'T1:.l11 :"1'!111101 :"1'1:.>Ytl1 .244 nN1 :"llV::l'::l O':"l 11n::i 11::JY1 'N1lV'' O'il nyp::i1 il"Y 1l'::l1 .245 :JN NJN .0'::l1 0'1:.l::l T::JN 11:'.)J m1:i1~m::i m1:iiv:i Oil'::l1N .246 69:"1"YN o:i1::iN TY1:.l;, 1'iom 1'1:.lni TY1:.l1:i 1l1:.>Y :i1VY 0'7)n1il .247 il"YN ::ipY' TY1:.l1:i1 :i11::i:c T11:.l1 :i"YN pm' TY1:.l1:i1 ionil lV'N .248 yy,,,;, i1o'::i nnN i''1'!lil ~01' TY1:.l;, niN!:ln::i ;,;:::i .249 70 71:iN TY1:.l1:i1 n1N!:ln::J ,,,J NJ1;')'il1:.l N'Y1 :i11 Y1lV1:.l m:i1:i1:.l::i nnN :"l"YN 111 yy,,,;1 11:i::i n1:.l1 N:l1 NJ:iJ .250 ntVY 1l'il'N NJN .ill'::li11 :i1:.l:::in;i ;y:i 71 :"1"Y:i :-t7)1:i11J TY1:.l1i1 .251 O'Y:IW1 OnJ'!:l TY1:.l;, onw1ip1 om1m om:iT TY1:.l1:i 1J1:.>Y .252 N::JO Nl1l1:.l:"l :111 Y1'1:"1' p 1:"1'l:l1 'n7)1:"1 1iN11:.llV1 O'Jj'T .253 Nl'Jn '::l11 1'1:1n1 'Nn1' J:I pYr.ltV '::l11 1'N' p OnJ'!:l ':111 .254 O'NJnil ;;:ii mJ1:i1:.l 'l11:"1 :"11lliY1 1YJ 'N'1l :111 N011 J:I .255 p1Ni11 1'1:1m 73'"T 72'"1Nil1 0'J1Nli11 O'N11:10:"11 C'N11i'JN1 .256 0'1lli':-t1 0'1:.l'r.lnm 0'1'0ni11 O'i''1llil ,J, Y"'T 011:itV N::JN .257 11:ilil ;,,lil 17JW TYr.l1:i1 01:i1Yi1 N1:1l1V 01'1:.l 1'i11V om:i1:i:i .258 i1N1!:l1 1l'N!:l1m 1l''Y onin 75:"1":1 74il"'1i1 Olli n1JT:I N11l:"l1 .259 1'n11:1Y1:i ul;i 1!:l'01' 01,lli1 0'JW1 C'1:.l' 111N; :i1:.l1:iW .260 niv11p TY1:.l1:i illVYniv N"1N'1:.l1' p:ii :1"'JN 1nN1'1i1 .261 im:iwni':l ~1'!lnlli il!:l 0'1JTJi1 0'11iltim O'lli11i'il 1'n17Jlli . 262 1':ilm 1onil ':i 1' 'J :i:::i1:i1:i1 n:i101:i :iivY1:.l1:i ;1;i:::i 111 :i:iio:i .263 T1''Yit N1:i!:l '1' ;y mivp:i n111:i:i.:i ipn1:.>1'1 1'J'1 ;y 1'1on .264 n:i11yn oil:! T'NlV O'ti11V!:l O'i'Jn11 0'1in:i. o'ion Ni:i 1lVN .265 11ll1; 1'l!:l; 1JI1,!:l1111N il;Ynlli N"1N'i'J1' TJ:l1 ,;1;!J J'1 .266 N'11l'Jo 17);;, iJ'i:l.':I :iiti r;:i;, ilpi'!l; :iiti r',,, imY'i .261 U'l'::l 0'''1:11:.lil O'JMil ;J Y1j?nlV 1'l!:l1:i1:.l l1ll1 'il' .1l'1iY .268 :"l'lV1n Oil'1' ill'1Vl711 N,, 1l''Y O'l1tlj:'i'Jil '!:l omoi 1J'::l' .269 is replete with Qabbalistic and mystical allusions. For insightful studies on Qabblah and Jewish mysticism, see Thisbi (1957); Scholem (1974); Blumenthal (1978). 69. oi'tiv:i i•?y ir::iK 70. t::n'tiv;i i•'tll 1J::l1 :'11VIJ 7L oi'tiv:i i•?y 1?1J:i 72. K'117 pn:!i' ,, 73. :'l::l1::J7 U11::lT 74. The Ineffable Name, Tetragrammaton 75. 01V:'I I'l1Tll::l A PETITION (BAQQASA) ADDRESSED TO RABBI SHALOM SHABAZ! 27

u•n;nm imi•ny ;::ip; 111::i:J NO:J nnno [ ] .270 nN C':1'N Y01U'1 'Nl1U 1:J1:J 1l'nj?Nl1 1J•npY::i1 1l'nY011 .271 Mini 1l'MN ;Nitu• ;:J;i u; ;io;w :iN1D1 u; n;wm 76 cnpNl .272 :1N1D1 1J' n;tum 77U'11Yl 11Ul:J winm 91lil nN1D11 1UDl:1 .273 ND10 il;oni ill'ln ND10 ilD11n ND10 :1:J11N ND10 :io;tu .274 C'l1U1 0'0' 111N1 C"n1 01;w1 c•oni ND10 C'1,l1 C"Y11" .275 ioN•i 1JN':Jl nwo .,,., ;y 781U"O c••pn• p:JJO ini in ;:J ;yi .276 81 80 79 '111 ''1" ':J 100 ';"I 1"Clil1 'm 1'il'N 'ii ;1p; Y01Un Y101U CN .277 83 82 1 1l1 ii1pY1 il':JlUO i1'i1n N' '1l1 C:J'i1'N 'i1 nN Cn1:JY1 .278 '111 84 cn;;;i, y1::iw1 ;,:JN cn;:JN1 ioN; ::iim T1:JY ,,., ;y, .279 'n'N1 1':J11 '111 86 C'nD1U :J'l N11:J '1l1 85'01U 'N1' C:J' i1M111 .280 i10'1U i1N1D1 ;i;y;ii '1l1 88111N 1M1U:J YP:J' 1N '1l1 871i1ND1N1 .281 nND1' C:1'1'l :"1"01U,, Ci1'1:J'N M"01' 'N11U' n•:i 10Y m:Jo ':J' .282 [;:J::i] 90ilnY1'.:iO ilN':JJjJ 0'10:J1 891',no :111il' ,,o i:i•pm:J 1Jl'l1N .283 1l; NJ ND1 NJ ;N Tmio il11UY w;w •pio::io C'N'.:i1'il mottm .284 n1N'1:J '1U C"M 1l"M '0' 11.i.' 1'1Ni1' U";no 1Jl'l1N 0'1il' .285 c•o• 111N ':J ci;w ;w C"n :i:Ji:i ;w C"n c•oni ;w C"n .286 i10Yn cn;::in c•wiip:i u•ni::iN •91 u; i::ioi• ci;w, C"n ml1U1 .287 10N' p 1l'n1:J1 1':Jl' C'.i.'Jil1 ::i1u;i Cl11:JT 1l1.i.':J pm 1l' .288 10NIV il"Yil ,,, n1:JT:J1 111 n c;:Jl ,, :J11U' ,N, 1l':1'N mm .289 1l'0' ·~n:i 1l''Yn N'IV 1l'1Y:J1 1l''Y pn 1'lD' ,,N 0'1010 .290 mii::in CN1 illlll C'Y:Jlll cn::i irnuw 'O' nN;o 1Y .291 :iituli c;w :i::i;:i, noN::i 1l1~1 c•;wllll '1:J 92ill1U C'l101U .292 1Jl'l11Y 11UN nN rpn; ':J1l1U '1:J TlD' i10''1U il:J11Un::i .293 93 1"'.:i'" J1'lil1 'D '10N J1::i1; 1'il' 1l':1'N C1n1 10N' p .294

76. Exod 2:24 77. See Ps 103:5 78. :::nn:nv znpr.i 79. Exod 15:26 80. ir.im 81. Deut 7:15 82. Exod 23:25 83. Ibid 23:26 84. Joel 2:26 85. Mal 3:20 86. Isa 57: 19 87. /bid57:18 88. Ibid 58:8 89. See 2 Kgs 20: 1-11; 2 Chron 32:24-26 90. See Num 12:13 91. See Prov 3:2 92. Ps 90:IO 93. •71t1l1 '11:!1 'il 1'l!l't •:::i'i. See the Conclusion of the Amidiih 28 REUBEN AHRONI

i::J7::11 u•iir,,1.l:'1 imn n::Jir,,i1 inNi n'li'i'tv n"::i c•?n.n Nip• ::i'nNi .295 inn.n N?w i? nu::J1r,,1 Niun? iiii ::J1W" N?i c•r,,w? i::J? nN ri::i"tv .296 : 1"n cp•i in?Dn .297 ir,,N'1 1T l"lWj'::J 1"1Ni1 ?:;)tv ?N1W' 'J::J p::i? '1l"l? l'"1' .298 "nN C:;)"JD n?n" 'Jll"l l'"'T "T::JW c1?w ,,,.,, il::J:;)Wi1 l"1'1nN .299 ::J1Jn"il ':JN ::Jj'l'' T::J Ci11::JN 1";,? l"l::J::lllll"l ::l"nN 1"N'lll .300 ?Niw' ;, il'::li 1l'1l'::J1 C'.:)1:1.'::J P' ci?w N::JN m::in i1T::J .30 I : 1"':;)1 7;,N .302 A PETITION (BAQQASA) ADDRESSED TO RABBI SHALOM SHABAZI 29

(Samples from the Ms.) · 30 REUBEN AHRONI

. f!t".p,.,~, /piflfiuJJl'lrl jjf!.t,,,.,, j;=t' ,i · ~11~JJ~ ,-,;,,""" ;,,-y-,,1:,;~i,.,,,1,, ·11,;i,1'ir1 A.t,~ "i'ft'f!W;! ,;,J/lt.,;;;;r, ,:.; 1J'r: f!i;;)/:;,,J:,:1j ':ilil~!}J~JJ;·,,+.,,'b• ,'p,jp,, /.1Jjl.,, )p~,fifr,., ~;;,:1 ~~., ?/,;,,;,:, ·7~1iJ11.~'IJ'iiif'J ;f:,~J,,i,,; 1iit~ iJ~tJro.? ~,;,;,,, D,j,ifj 11·;.,~~- t!~l;. t·~~J 1JJ1_}J/I /1~ ~)JIMi~/j.,~~~~ ..11' ~~;~!.!,,~~ ~'-~~JJ/.~7~~?.!'f. ,,~Jtlt..!~1 1:~!~f/.!!~.. ·~ ?~~1 ~ .. -· .. l!I.:!-!~~\Wil.J.!l.'1. ~~f{~_~:1: ~~'!«'~l'eMdr&