November 21, 2024 ~ Shabbat HAYE SARA. HIJAZ.
Courtesy of Ezra Martin Zayat, BUENOS AIRES.
Rafael Yanani with the choir
Born in Buenos Aires, Argentina, on the seventh of Heshvan, (תרפ"ו (10-25-1925, son of Yom Tov Yanani and Sara Sisro.
From very young, he was gifted with a prodigious memory and an incredible ear for music. Following in the footsteps of his father and brothers, he became interested in music and pizmonim, accompanying them Shabbat after Shabbat to the famous “Baqashot” which in those days were held at 2 or 3 in the morning.
He consecrated his entire life to music, studying at first with David Bouzali, and later with his brother David z”l. He never allowed himself to be called “maestro” as he held that in his profession one never stops learning, and never ceases to be a student.
We must highlight his unlimited generosity in teaching the young and old alike. Whether day or night, his devotion to directing choirs in his beloved “Shaare Sion” and wherever else needed, was purely with the objective of transmitting his knowledge, passing it from generation to generation.
Cognizant of his vocation and knowledge, the Great Hakham Isaac Shehebar z”l, requested that he compile a selection of traditional songs for every holiday and event, that it may serve as a guide for the “kahal” during the “tefilot.”
And here, inspired in the mystical Sefat of Israel’s Galilee, he presents us with his work “Shaare Zimra.”
Once more, dear Fule, thank you for your generosity. May the Almighty reward your efforts with long and beautiful years, and with the advent of the Mashiah, soon in our days. Amen!
Translated from "Shaare Zimrah" pizmonim book by Sofer Alberto Attia
| Section | Pizmon | Page | Song | Commentary | Recordings | Application |
|---|---|---|---|---|---|---|
| Baqashot | 63 | 70 | מרום אל חי שוכן ערבות |  Raphael Tabbush Maqam Rast Appeared in Tabbush's 1888 pizmonim book. It is written in honour of H Moshe Ashkenazie. Rast. Hamaoui Manuscript Tabbush Manuscript |
F. Yanani |
נקדישך |
| Rast | 106 | 107 | יום יום תמיד | ישעיה חזק This pizmon (RAST, page 107), "Day by Day, to You I Pray," is the first song in the pizmonim book. It was composed in the nineteenth century in Aleppo by an individual named Yeshaya (acrostic: ישעיה חזק). There are 5 stanzas in this song. In the opening stanza, the author says that each day he prays for God, the King, to redeem His holy nation. He then asks to return the crown to the nation and to save them from all troubles. In the third and fourth stanzas, he petitions for the rebuilding of Zion, and for the prophecies of Isaiah to be fulfilled. Once this occurs, "every living soul will praise God" (alluding to Psalms 150:6). The final stanza praises God for giving His nation the Torah (the Ten Commandments) on Mount Sinai; the ultimate source of happiness for each Jewish person. Due to this song's important theme, it was considered a favorite of Mr Mickey Kairey A"H, and he made it a point to teach it to the youth on many occasions. This melody has been applied by H Moshe Ashear A"H to Naqdishakh on weeks of Maqam RAST. In addition, according to Mr Isaac Cabasso, this melody should also be applied to Nishmat of Shabbat Bereshit. Abraham Sitehon Manuscript Mosseri-Kozli Manuscript |
Fule Yanani |
נקדישך |
| Rast | 107 | 108 | מאמרי פי | Hatan. Hamaoui Manuscript Tabbush Manuscript Tabbush Manuscript |
Fule Yanani |
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| Rast | 108 | 109 | חנון מרום | Raphael Tabbush Shabbat Bereshit. Hamaoui Manuscript Tabbush Manuscript |
Fule Yanani |
פזמון |
| Rast | 122 | 115 | מה טוב כאישון | Raphael Tabbush For a Hatan that is a first born. Hamaoui Manuscript |
Fule Yanani |
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| Rast | 129 | 118 | יאיר יזרח | Shalosh Regalim. |
Fule Yanani |
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| Rast | 132 | 120 | יחיד נורא | Raphael Tabbush This jovial pizmon (RAST, page 120), composed by H Raphael Antebi Tabbush (deceased December 1918) of Aleppo, Syria, is one of the most important and popular songs for the festival of Pesah. There are four stanzas in this pizmon; corresponding to the four letter of name of God (Tetragrammaton). Within each stanza, there are multiple rhyming clauses. Although the melody of this song should not be applied to any of the pieces of prayers, this pizmon is used for the PIZMON SEFER TORAH (typically on Shabbat HaHodesh or 1-2 Pesah). Many aspects of the month of Nisan, including the Haggadah and the counting of the Omer, are alluded to in this special pizmon. In general, the composer gives praise to God for all of His kindness to mankind, and specifically to the Jewish nation for the Exodus from Egypt and the splitting of the sea. Hamaoui Manuscript Tabbush Manuscript A Z Idelsohn notes, 1923 |
Fule Yanani |
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| Rast | 142 | 124 | אני לשמך אהלל | Raphael Tabbush סימן רפאל. Birth of a baby boy and the Pidyon HaBen. Hamaoui Manuscript Tabbush Manuscript |
Fule Yanani |
אל ההודאות |
| Rast | 155.04 | 132b | חי אל נאדר | Haim S Aboud |
F. Yanani |
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| 167.1 | 142l | דגלי תשא על הרי | Haim S Aboud Maqam Rast |
Fule Yanani |
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| Mahour | 178 | 149 | עד ה' אלהיך ונשובה | EAttiah Associated with the Days of Repentence. Hamaoui Manuscript Attiah Manuscript Ezra Attia Manuscript |
Fule Yanani |
אל ההודאות |
| Ajam | 205 | 168 | מלך רחמן |  Raphael Tabbush Melekh Rahman (AJAM, page 168), or "Merciful King," is considered the ultimate wedding song. It was composed in Aleppo, circa 1897, by H Raphael Tabbush (d. 1918), for his close student, H Moshe Ashear (d. 1940), in honor of his wedding to Salha, the daughter of Mr Yaaqob Shamah. The acrostic is "Moshe" and names of family members (Moshe, Yaaqob, Shaol, Simha, Shelomo) are alluded to. The melody is from the Arabic song "Doom Ya Zaman." There are three stanzas in this song. The first two stanzas are from the point of view of the community; asking God to save the nation, and also to join in the happiness of the Hatan and Kallah on their wedding day. The third stanza, however, is from the view of the Hatan; asking to be blessed with the Blessing of Abraham. For Shabbat Vayesse, this melody can be applied in the prayers for Nishmat. The pizmon can be associated with this perasha, because we read about Jacob's wedding. Moshe Ashear and Family Manuscript |
Fule Yanani |
נשמת |
| Ajam | 207 | 169 | יחיד מגן | Raphael Tabbush Maqam Girkah Tabbush Manuscript |
Fule Yanani |
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| Ajam | 215 | 173 | מקהלות עם | Mordechai Abadi This pizmon (AJAM, page 173), whose opening words translate as "In the assembly of the nation God is blessed," is a popular celebratory song associated with weddings. It is composed by the prominent rabbi, judge, and poet, H Mordekhai Abadi (b. Aleppo, 1826 - 1883), who is the author of "Dibre Mordekhai" (Aleppo, 1873), a collection of sixty nine pizmonim assorted by maqam, as well as "Miqra Qodesh," a collection of Baqashot. This song has four stanzas (acrostic: מ-ר-ד-כי) and a repeating chorus ("Haleluhu Gadeluhu"). The song seems to honor a bridegroom with the first name 'Jacob,' but this name is a metaphor for the entire nation of Israel. The song is an ongoing blessing to this bridegroom (i.e. wealth, honor, and longevity), as well as an ongoing praise to God for His generosity and kindness. The song ends with a remembrance of the strength that Israel had at the exodus from Egypt as well as a blessing for us to merit a future redemption when we will all live in Jerusalem. A Z Idelsohn notes, 1923 British Library Or. 10375 |
Fule Yanani |
נקדישך |
| Ajam | 220 | 175 | אל מלא הנחסר | El Male Hanehsar (AJAM, page 175) is a pizmon for the Pesah festival. This song, most probably composed by H Raphael Antebi Tabbush (d. 1918), has the acrostic of God’s name; first the word אהי״ה and then also the name יהו״ה. The song, which starts with “God, who fills the emptiness,” continues to list His attributes and how it relates to the Pesah festival; freeing His nation, settling them, etc. As a result of this kindness, the people give praise to Him (Hallel) and offer him the Pesah sacrifice. The second verse of the song does not allude to Pesah, but rather the day to day life of relying on God; calling out to Him; asking Him not to hold His hand back or delay from performing miracles, because the morning is coming and we, His chosen nation, need help right away. The melody of this song can be applied to El Hahodaot or Rau Banim for services in Maqam AJAM in close proximity to Pesah. |
Fule Yanani |
אל ההודאות |
| Ajam | 227 | 179 | רועה נאמן הוא | Raphael Tabbush The pizmon "Ro'eh Ne'eman Hu" (AJAM, page 179), translated as "Faithful Shepherd Is He," is a song associated with the festival of Shabuot. It is composed by H Rephael Antebi Tabbush (d. Cairo, 1918), and the acrostic of his name, "Raphael," is spelled out in the song's four stanzas. The melody of this pizmon is adapted from "Salam Affandina" (translated as "Salute of our Lord"); a melody composed by Giuseppe Pugioli. This melody is well known because it was Egypt's national anthem from 1871-1958. The theme of the pizmon is about receiving of the Torah and the importance of it. In the last stanza of this pizmon, it says "Learn from it (the Torah) day by day, and all your days, you will find peace." The song concludes by saying that the way of the Torah will "save you from troubles and your words [of prayer] will be listened to by God." According to the Hazzanut notes of H Moshe Ashear, this pizmon is traditionally used as the PIZMON SEFER TORAH on the first day of Shabuot. Tabbush Manuscript |
Fule Yanani |
כתר |
| Ajam | 229 | 180 | אל רם ארנן | Raphael Tabbush Tabbush Manuscript |
Fule Yanani |
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| Ajam | 230 | 180 | ראה ה' כי צר לי | Raphael Tabbush This pizmon (AJAM, page 180), whose first words translate as "Observe, God, For I am in Anguish," is designated for Shabbat Nahamu, which is the Shabbat following Tisha B'Ab. The acrostic of this four stanza piece, רפאל, symbolizes that its author is H Raphael Antebi Tabbush (d. 1918). The theme of the first three stanzas is about how much the author, written in first person, and his people, the Jewish people, have suffered from the enemies rising in destruction and murder, vandalizing the Temple, exiling the people from their place, and leaving the city of Jerusalem 'abandoned like a widow' (a reference from Ekha 1:1). The last stanza, however, concludes on a hopeful note with God speaking back to the author saying: "For the sake of My holy name, I will build for them a house for My dwelling, 'Comfort, O Comfort, My Nation!' (a reference from Isaiah 40:1), I will redeem you! This is the year!" The melody of this song can be applied to Keter (in Musaf). |
Fule Yanani |
כתר |
| Mahour | 254.991 | 203o | ארנן אליך רם | Raphael Tabbush Siman: Aharon. Song for wedding. Mahour or Ajam. Shir Ushbaha, 1921 |
F. Yanani |
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| 254.992 | 204i | נעה מבית אביה | Raphael Tabbush Maqam Girkah Siman: Ezra. Song for Bar Misvah. Saba or Girkah. |
F. Yanani |
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| Nahwand | 255 | 205 | שרים רוזנים | Wedding song. British Library Or. 10375 |
Fule Yanani |
נשמת |
| Nahwand | 262.1 | 208a | ירושלים של זהב | Naomi Shemer The pizmon "Yerushalayim Shel Zahab" (NAHWAND, page 208A), translated as "Jerusalem of Gold," is an Israeli song written by Naomi Shemer (1930-2004). This song, written in May 1967, became an unofficial second national anthem after Israel won the Six Day War (June 1967) and liberated Jerusalem. It's melody is based on the Basque lullaby "Pello Joxepe." The song originally had 3 stanzas but a fourth one was added after the Six Day War. The theme of the song is about the Jewish people's longing for Jerusalem. There is a stark contrast between the second stanza, which mourns over the sad, dry, and empty streets, and the amended fourth stanza, which celebrates the return to Jerusalem with happy streets full of life. Some say that the timing of the composition of this song is nothing short of prophetic. The melody of this song made its way to synagogue services and is usually heard transposed to various pieces of prayer around Yom Yerushalayim (28 Iyar). |
Fule Yanani |
שמחים |
| Nahwand | 271 | 213 | אחזה בנועם | Raphael Tabbush "Ehze BeNoam" (NAHWAND, page 213), translated as "I will gaze at the pleasantness of Your face," is a song written by master composer, H Raphael Antebi Tabbush (d. 1918). The 6 stanzas of the song form the acrostic: "Ani Refael" (אני רפאל). Though a favorite at the Shabbat afternoon Sebbits, this melody is almost never applied to any of the pieces of prayers. This composition describes what the author envisions he will do once he leaves the exile; dwelling in the House of the Lord, bowing in the holy sanctuary, and offering the burnt sacrifice in the Temple. He then asks for the Blessing of Abraham and not to be humiliated while in exile. He continues by asking for God to hasten the redemption for the Jewish nation. The battered Jewish nation, at times, feels "chained" (עגונים) in their exile, but finds comfort in their study of the Torah. The author asks God to accept the praises and songs of His beloved nation, because He is a merciful God that forgives transgressions and is eternally kind. Tabbush Manuscript |
Fule Yanani |
פזמון |
| Nahwand | 278 | 216 | רחום אתה | Raphael Tabbush "Rahum Ata" (NAHWAND, page 216) is composed by H Rephael Tabbush (Aleppo, ~1830 - Cairo, 1918), author of the "Shir Ushbaha" pizmonim book (1888). According to the notes of H Moshe Ashear, this song is reserved for Shabbat Beshalah (Shabbat Shira), and the Seventh Day of Pesah. There are 4 stanzas in this pizmon; corresponding to ר-פ-א-ל. The melody of this pizmon is called "Bafta Hindi," and can be applied to Mimisrayim on weeks of Maqam NAHWAND. "Merciful are You for redeeming us from captivity," the pizmon opens; referring to the captivity of slavery under Pharaoh. The second verse is a prayer to redeem us now and to send Eliahu the Prophet to herald the redemption. After we hear of the redemption, the third verse says that we will sing praises to God. The fourth verse mentions how on the seventh day after the Exodus, God rescued our nation by overpowering nature and splitting the Red Sea. Hamaoui Manuscript Tabbush Manuscript |
Fule Yanani |
ממצרים |
| Nahwand | 279 | 216 | יחיד רם חי לעולם | Isaac Abadi Dahab Turkish melody. |
Fule Yanani |
אל ההודאות |
| Nahwand | 293.3 | 228b | יפרח יה אבי |
Fule Yanani |
קדיש | |
| Bayat | 300 | 238 | יחיד רם לעולם | Raphael Tabbush First song at all Sebets. The initials at the beginning of each stanza form the acrostic 'Yosef'. Hamaoui Manuscript Tabbush Manuscript |
Fule Yanani |
פזמון |
| Bayat | 302 | 239 | נורא ורם | Raphael Tabbush The pizmon incorporates the poet's name and hints at the shortest prayer in the Bible, "El na Refah na Lah", "Oh God, pray heal her now" (Numbers 12:13). The Text of this pizmon calls of God to "heal my sickness and pain". The pizmon also asks God to banish the "son of Hagar". Hamaoui Manuscript Tabbush Manuscript |
Fule Yanani |
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| Bayat | 305 | 240 | יפת עין לבבתיני | Ezra Attiah Siman "Yeshaya". Yeshaya is the name of his father. Pizmon for Abi HaBat. |
Fule Yanani |
נשמת |
| Bayat | 319 | 246 | מעזי אז כלה קץ | Raphael Tabbush “Mauzi,” or “My Fortress” (BAYAT, page 246), is a song that is very popular. H Raphael Tabbush is likely the author of this pizmon, but this is uncertain. The melody of this song is from the Arabic song “Baladi Askara Min Araf il Lama.” This song is associated with the Shalosh Regalim festivals due to a brief reference to them. The melody of this pizmon is typically applied to Shav’at Aniyim for weeks of Maqam BAYAT. Despite this being a song for the most happy of holidays, this song is actually very sad. It asks why has God abandoned us and why has the Messiah not yet arrived? It describes how our enemies have taken over our vineyards and have killed us. The climax of the song, “Al Damam,” describes how “my tears fall on their blood" (the blood of fellow Jews) and how our tears are enough to fill rivers. The four verse piece concludes with an open question: “Where has my Beloved gone; to Whom I rejoice three times a year?” Commentary on Pizmon |
Fule Yanani |
שועת עניים |
| Bayat | 326 | 249 | ארוממך לכבוד שמך | This pizmon (BAYAT, page 249), “I Will Exalt Thee,” is associated with the Shalosh Regalim festivals, and specifically Sukkot. This rhyming song is composed by H Raphael Antebi Tabbush (d. 1918). The theme of the song is praising God during the joyous pilgrimage to the Temple in Jerusalem. Among the reasons listed of why God is praised are: He performed miracles for us, destroyed our enemies, gave us the Torah, lifted us from bondage, forgives our transgressions, listens to our cries, and heals the sick. In this song, there are 22 stanzas, corresponding to the letters of the Hebrew alphabet, and each stanza ends with the chorus: “Le’ir Sion, Har Qodshekha, Sham Nismah Ve’naale” (To the City of Zion, Your Holy Mountain; There will we rejoice and ascend). The last stanza is a prayer for the arrival of Eliahou to herald the redemption, which "everyone is yearning for.” In addition to singing “Aromimkha” on the Shalosh Regalim, it is commonly chanted during the Haqafot of Simhat Torah. The melody of this can be applied to Mimisrayim on Shabbat Hol Hamoed. Tabbush Manuscript |
Fule Yanani |
ממצרים |
| Bayat | 336 | 257 | רנה ותהלה ישראל | Raphael Tabbush This pizmon (BAYAT, page 257), translated as "Rejoice and Praise," is the flagship song for Rosh Hashana. It is composed by H Raphael Antebi Tabbush and it's five stanzas spell the acrostic "Rephael Hazaq." The melody is from the Arabic song "Ghussnu Ban Jabinahu El Badru." According to H Moshe Ashear, this song is used as the Pizmon Sefer Torah on the second day of Rosh Hashana, as well as for Semehim on Shabbat Mishpatim. There are many themes of Rosh Hashana that are alluded to in this song. In the first stanza, Israel prepares a song in order to praise God. The second stanza says that our mouths and our hearts will become pure, and at the beginning of the year (Rosh Hashana), our hearts awaken from the sounds of the Shofar. It is during this time, the Days of Awe, that we say the Confessions, in order to refrain from all transgressions, and in order to become pure before God (third stanza). In the fourth stanza, the author prays for God's children to be written in the Book of Life and for the destruction of Israel's enemies. The final verse is a charge for the nation to strengthen and to observe the Sabbath in order for God to speedily bring us to the end of days. Tabbush Manuscript |
Fule Yanani |
שמחים |
| Bayat | 388 | 312 | שירו שיר חדוה | Ezekiel Hai Albeg This special pizmon (BAYAT, page 312) is composed to the Arabic melody of "Al Hiya Helwa" by Cantor Ezekiel Hai Albeg in honor of the Bar Misvah of Benny Levy (1939-2024) son of Olga and Elie Bechor Levy. Benny Levy is one of the pioneers of Ahi Ezer Congregation. It is said about him that he lived a humble yet fulfilling life. He passed away the 24th of Adar 1, 5784 (which is March 4, 2024). The melody of this song can be applied to Semehim when prayers are conducted in Maqam BAYAT. Photo of Benny Bechor Levy (1939-2024) |
Fule Yanani |
שמחים |
| Bayat | 391.081 | 318bc | הלילה לילה לילה | Moshe Eliahou |
F. Yanani |
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| Bayat | 391.082 | יפת עמי | יעקב Song for wedding. Argentinian book page 308. Shaare Zimra, Argentina |
 F. Yanani |
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| 391.083 | 239a | מה נאזר | Maqam Bayat For Passover and Succot. Argentinian book page 120. Shir Ushbaha, 1921 British Library Or. 10375 |
F. Yanani |
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| Bayat | 391.084 | 318al | חכמה בינה יה אלי | Pinehas Bobo Song for wedding. |
F. Yanani |
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| Bayat | 391.085 | זבולי שוב | יעקב עבדי Bar Misvah. Argentina Book page 317. Shaare Zimra, Argentina |
F. Yanani |
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| Bayat | 391.086 | יחיד ברך לעמך | יעקב עבאדי Bar Misvah. Argentina Book page 318. Shaare Zimra, Argentina |
F. Yanani |
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| Bayat | 391.087 | אני אשיר בקול זמרה | אליהו Bar Misvah. Argentina Book page 319. Shaare Zimra, Argentina |
F. Yanani |
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| Bayat | 391.088 | אל רם ונעלם | יעקב עבדי Bar Misvah. Argentina Book page 321. Shaare Zimra, Argentina |
F. Yanani |
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| Bayat | 391.089 | בכתר תורה | Argentina Book. |
F. Yanani |
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| Mehayar-Bayat | 406 | 331 | מלך הדור | Moses Ashear Wedding of Isaac Haim Massri; March 20, 1934. Leaflet |
Fule Yanani |
קדיש |
| Hoseni | 409 | 334 | דעת ומזמה | דוד חזק This pizmon, entitled “Knowledge and Discretion” (HOSENI, page 334), is a very sacred song in Aleppo tradition reserved for Matan Torah, the giving of the Ten Commandments. This song pre-dates most other pizmonim in our tradition; being older than 1850. The opening verse says “Knowledge, discretion, and words of wisdom; more than them, on the day Moses spoke; her (Wisdom’s) profit is greater than fine gold; this is the Law that Moses place.” There are a total of eight stanza’s in the original manuscripts; all ending with the word “Moshe,” and each phrase, containing rich biblical allusions, rhyme with one another. The acrostic of this pizmon, “David Hazaq,” indicates that the first name of the author is David, but his specific identity is unknownto us. The melody of the pizmon is from the Arabic song “Tazri Bel Ajafen,” and is only applied for Naqdishakh three times a year: Shabbat Yitro, Shabbat Kallah (the Shabbat prior to the Shabuot festival), and Shabbat Vaethanan. Attiah Manuscript Yabess Manuscript Abraham Sitehon Manuscript Mosseri-Kozli Manuscript Commentary on Pizmon British Library Or. 10375 |
Fule Yanani |
נקדישך |
| Hoseni | 423 | 344 | בחר דודי בעמו | Raphael Tabbush This pizmon (HOSENI, page 344), whose title is translated as "My Beloved Chose His Nation," is a song that celebrates the Ten Commandments. In this song, the author, H Raphael Antebi Tabbush (d. 1918), celebrates the relationship between God and the Jewish people, in general, but more specifically, celebrates the status of the Torah as the crown jewel given to Moses. The song further elaborates about each of the commandments and provides a brief comment on why each of the commandments are important. For example, for the fifth commandment, it instructs us that we ENJOY the responsibility of honoring our parents, because it will lengthen your days. In regards to the sixth commandment, "thou shall not murder," it reminds us of the sanctity of all human life, because all humans are created in "Selem Elohim." After glossing over each of the commandments, the song concludes with a charge: "Strengthen! Renew my days to observe the 613 commandments; Quick! Build My walls, and in the Holy Temple you will praise Him." As per H Moshe Ashear, this song is traditionally sung as the PIZMON SEFER TORAH on Shabbat Kallah (the Shabbat prior to Shabuot) and on Shabuot itself, because this festival commemorates the receiving of the Ten Commandments. |
Fule Yanani |
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| Rahawi Nawah | 436 | 359 | אמונים ערכו שבח | אהרן כהן Emunim (RAHAW, page 359), or "The Faithful," is an important Sephardic hymn for Pesah; specifically for the Leil HaSeder. It can be found in Mahzor Aram Soba (1527), making it one of our oldest pizmonim still in active transmission. It has the acrostic of "Aharon Kohen." Each of the 7 stanzas end with the words "Va'amartem Zebah Pesah..." (ואמרתם זבח פסח); referring to the commandment mentioned in Exodus 12:27 to offer the Qorban Pesah to God. Other Missvot relating to Pesah are also referred to, such as, eating Massa and Maror, drinking the four cups of wine, and retelling of the story of the exodus from Egypt (ending with receiving the Torah). The last verse ends "Your doings are wondrous; Your miracles are powerful; all those who seek refuge in You will say 'It is good to take refuge in the Lord' (Psalm 118:8)." The hymn is traditionally sung at the Seder in the Magid portion, and the melody of this hymn is applied to the prayers for Semehim of Shabbat Hagadol, and Naqdishakh of Ereb Pesah. Mahzor Aram Soba 1527 Abraham Sitehon Manuscript Yabess Manuscript A Z Idelsohn notes, 1923 |
Fule Yanani |
שמחים |
| Rahawi Nawah | 438 | 361 | בנה לי זבול משכני | רפאל (חזק) "Build Me An Abode For My Dwelling" (NAWAH, page 361) is a song for Pesah. It is composed by the early nineteenth century Aleppian poet H Raphael Dwek HaKohen (acrostic: רפאל). It's melody is transposed from the Arabic song "Ya Sahee El Sabree." In this four stanza rhyming song with a repeating chorus, the author speaks from God's point of view in the first person. God, through the lens of the author, is describing what He desires to see in a future messianic era. He asks the Jewish people to build a place for Him to dwell (like the Mishkan). In this sanctuary, the Kohen will bring sacrifice offerings, the Levites will return and sing from their posts, and the Israelites will come with their families to celebrate good times. The second stanza describes how the Pesah offering will be brought at the right time, as well as the 'Omer offering, and everything will return back to the pre-exilic normal. The song then focuses on describing the sorry state of affairs of the Jewish people in exile, and how God commits to sending help via a messenger from King David's household (the Messiah). The fourth stanza is God pleading for the Jewish people not to return to God empty handed, but rather take what belongs to them, and overcome their troubles by defeating their enemies. The imagery of returning to the Land of Israel and bringing the Pesah offering to the future Beit Hamiqdash makes this pizmon especially meaningful and appropriate for the Pesah festival. The melody of this pizmon is often applied to various pieces of prayers on Shabbat Hagadol (the Shabbat prior to Pesah), and the pizmon itself is sung at the beginning of the Pesah holiday. Attiah Manuscript Abraham Sitehon Manuscript Yabess Manuscript Mosseri-Kozli Manuscript A Z Idelsohn notes, 1923 British Library Or. 10375 |
Fule Yanani |
נקדישך |
| Rahawi Nawah | 439 | 361 | מי ימלל | Mordechai Abadi This pizmon, (Maqam NAWAH, page 361), is composed by H Mordekhai Abadi (Aleppo, 1826, - Jerusalem, 1884), author of "Dibre Mordekhai," and other Halakha responsa. There are a total of 5 stanzas in this pizmon; corresponding to מ-ר-ד-כ-י. "Who can recount the strengths and wonders of the most perfect and wise?" the poem begins, and then proceeds to list the miracles that God orchestrated as the Children of Israel leave Egypt. Starting with the third stanza, the 10 plagues that occurred in Egypt are poetically described. In the last verse, after the festival of Pesah is mentioned, there is a reference to the belief that Pesah, a time of a previous redemption, will be the season in the future when "we will be redeemed." As per the Hazzanut notes of H Moshe Ashear, this song is reserved for Shabbat Bo and Shabbat Hagadol. The Ades synagogue in Jerusalem, however, has a tradition of using this song one week earlier on Shabbat Vaera. Abraham Sitehon Manuscript |
Fule Yanani |
ממצרים |
| Rahawi Nawah | 448 | 370 | מפי אל מפי אל | א״ב Maqam Girkah The pizmon “Mipi El” (RAHAWI-NAWAH, page 370), or “From the Mouth of God,” is commonly used for the Haqafot of Simhat Torah. The author is unknown, and renditions of this song are found in 19th century Aleppo manuscripts. The theme of "Mipi El" is the greatness of the Torah, and praise is given to four subjects; (1) God (author of the Torah), (2) Moses "Ben Amram" (who received the Torah), (3) the Torah itself, and (4) the nation of Israel (who receives the Torah from Moses). The song uses the Hebrew alphabet to provide adjectives for the four subjects above. In one version of the song, the long version, there are four adjectives of each letter to provide praise for the four subjects above (for a total of 22 stanzas). In the short version, however, there is only one adjective per letter (for a total of 6 stanzas). The use of the word “Ein” (translated as: 'there is none') in the song is based on the verse from the Prayer of Hanna in 1 Samuel 2:2 which says “Ein Qadosh KaHashem, Ki Ein Biltekha, v’Ein Sur Kelohenu.” In addition to Simhat Torah, the melody of this song is also used in association with Shabbat Vayesse due to the words “Yebarekh Et Yisrael” (He will bless Israel). Hamaoui Manuscript Attiah Manuscript Yabess Manuscript A Z Idelsohn notes, 1923 |
Fule Yanani |
אל ההודאות |
| Saba | 453 | 376 | יהלל לאל נורא | Raphael Tabbush This pizmon (SABA, page 376), whose opening words are translated as “He Will Give Praise to the Awesome God with Sounds of Song,” is a masterpiece in the Syrian Jewish tradition. Composed by H Raphael Antebi Tabbush (d. 1918), perhaps in honor of the birth of his brother's son ("Isaac ben Abraham"), it has the acrostic "Isaac" (יצחק) and has 4 stanzas; with the first stanza also serving as the chorus. The song opens with a promise that the Jewish nation, and “every living thing that has breath” (alluding to Psalms 150:6), will praise God in song. The second stanza asks God to remember the covenant of Isaac (son of Abraham), gather the Jews from exile, and bring them to the city of Jerusalem where they will praise Him in happiness. The third stanza asks God to grant us “life, grace, and kindness,” and give us a sign, or better yet, a miracle; similar to those experienced in the days of Moses. But the miracle now will be the redemption and to quickly bring the Messiah. The final stanza, in a very moving petition, beseeches God to "accept to the prayers of his nation"; this includes protecting us, saving us, healing us, and having mercy on us. Finally, the song concludes, that when all these prayers have been answered, the prophecies of Isaiah will now be fulfilled and we will “sing to God a new song” (Isaiah 42:10), and we will encounter new priests serving in a new Beit Hamiqdash (temple) in the rebuilt city of Jerusalem. Tabbush Manuscript |
Fule Yanani |
נקדישך |
| Saba | 466 | 385 | יומא טבא דרבנן | Yeshaya Bar Misvah. |
Fule Yanani |
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| Saba | 467 | 385 | רם אמור | Raphael Tabbush Hamaoui Manuscript Tabbush Manuscript A Z Idelsohn notes, 1923 |
Fule Yanani |
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| Saba | 490 | 403 | אל חי ונורא | Abraham Shabbat Bereshit. |
Fule Yanani |
קדיש |
| Saba | 492 | 405 | יהי שלום בחילנו | This pizmon (SABA, page 405), whose title is translated as "May Peace Be Within Our Walls," is one of the oldest Berit Milah songs to be in continuous use. A version of this song appears in Mahzor Aram Soba of 1527, the first printed prayer book of the native Aleppo Jewish community, and a different version, with the acrostic “Yehoshua Hazaq” (יהושע חזק) appears in subsequent editions in the nineteenth century. In our Red Book, we have a combination of the two versions. In this song, we are celebrating the baby boy by saying that his birth is a sign of our good fortune and a sign of our future redemption. Blessings about this baby include that he should grow up in the shadow of the Almighty, he should be active in teaching Torah, he should have a long life, and always have his table set. When he grows up, his name will be well-known and loved by God-fearing people, and they will consider him to be a leader of their generation, like Samuel the Prophet. In the newer “Yehoshua Hazaq” version, there is no reference to the Berit Milah. Instead, the last stanza (חזק) wishes for the baby to be considered very close to God; always dwelling in His midst. To add a reference to the Berit Milah, modern editions of this song remove the final stanza of the “Yehoshua Hazaq” version, and re-implement the last stanza of the original 1527 version. This last stanza of the 1527 version, beginning with the word “HaNimol” (הנמול), further blesses the baby saying that "The circumcised in his nation will live for his father and mother, and may his God be with him and with the whole House of Israel.” Mahzor Aram Soba 1560 Shire Zimrah, Algiers, 1889 |
Fule Yanani - Different melody |
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| Saba | 493 | 406 | אערך מהלל ניבי | אנכי דוד בן אהרון חסין חזק This pizmon (SABA, page 406), Eerokh Mahalal Nibi, is composed by the most celebrated Moroccan poet, Rabbi David b. Aharon Hasin (1727-1792). There are 19 stanzas in this long pizmon, making the acrostic: אנכי דוד בן אהרון חסין חזק. The chorus of "Likhod Hemdat Lebabi Eliyahu HaNabi,” translated as "In honor of the beloved of my heart Eliyahu the Prophet,” is repeated after each stanza. This song provides a poetic compilation of the various reasons why Eliyahu HaNabi, discussed prominently in 1 Kings, is honored. In addition, the song makes references to Midrash; saying that Eliyahu “is” [a reincarnation of] Pinehas the Priest. The main association of this pizmon is for a Berit Milah, because it is traditionally said that Eliyahu's presence is at each Milah. It is also associated with Shabbat Pinehas (or Balaq), because it is when we read about the story of Pinehas and his heroic actions. In addition, the story of Eliyahu HaNabi is read in the Haftara of this Torah portion. Yabess Manuscript |
Fule Yanani |
שמחים |
| Saba | 495 | 410 | אתה אהובי | Abraham I Antebi Ata Ahubi (SABA, page 410), translated as "You are my Beloved," is the first song heard in a young boy's life; at his Berit Milah at eight days old. Composed by the illustrious H Abraham I Antebi (1765-1858), Chief Rabbi of Aleppo, the song has the acrostic "Abraham Hazaq." Each of the 6 stanzas end with the word "Eyn," meaning eye. In the first stanza, the author thanks God for "Him giving happiness in my heart" and is comforted that "in You, I can lean." The next four stanzas refer to the Berit Milah, the covenant between God and Abraham, and allude to some of its festive rituals. The last stanza, in the original version of the song, states "Strengthen Aram Soba (Aleppo), the good city, and also the [resting] place of the master, Ezra [HaSofer], a fine pearl that the eye shall see." In later publications, in an attempt to standardize the song, this last stanza was altered to remove the references to Aleppo. This melody is applied to Naqdishakh preceding a Berit Milah as well as on Shabbat Lekh Lekha and Tazria. Attiah Manuscript Yabess Manuscript Abraham Sitehon Manuscript Shire Zimrah, Algiers, 1889 |
Fule Yanani |
נקדישך |
| Saba | 496 | 411 | מה טוב מה נעים | Mordechai Abadi This pizmon (SABA, page 411), whose opening words are “How Good, How Nice Are Things In Their [Proper] Time,” is a song for the Mila; the circumcision ceremony. It is composed by the Aleppian sage, H Mordekhai Abadi (1826-1884), author of “Dibre Mordekhai.” The acrostic is “Mordekhai Hazaq Abadi,” and each of the 6 stanzas is followed by the famous chorus “Eliahou, Mebaser Hu...”. In the chorus, we recall Eliahou the Prophet as one who announces the redemption and who attends every Mila ceremony. There are references in the song to three blessings recited: "HaGefen," “Al HaMila,” and “Koret HaBerit," as well as a reference to the tradition of setting up a special chair for Eliahou, who is referred to as the “angel of the covenant.” At the song's conclusion, in the merit of Abraham (the father of the covenant), there is a prayer to rescue (like in the days of Mordekhai) all those who partake in the festive meal of this very special Misvah (one which weighs equivalent to all the other laws combined). In differing sources, this song is classified as either Maqam SABA, BAYAT or NAWAH, and in the morning prayers of a Mila, this melody can be heard for El Hahodaot. Abraham Sitehon Manuscript A Z Idelsohn notes, 1923 British Library Or. 10375 |
Fule Yanani |
אל ההודאות |
| Saba | 497 | 412 | מבטן ידיד יה קדש | Mordechai Abadi Milah Abraham Sitehon Manuscript |
Fule Yanani |
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| Saba | 498 | 413 | יחון אל צור | יוסף This pizmon (SABA, page 413), whose title can be translated as "The Rock Will Find Favor," is a song associated with the Berit Milah. What makes this song unique is that it is traditionally chanted while the actual circumcision is taking place. One of the earliest versions of this song can be found in Mahzor Aram Soba (1527, 1560), and it's four stanzas spell the author's first name: Yosef (יוסף). This song is a prayer for God to find favor for this new baby boy who is about to enter His covenant; the Berit Milah circumcision that takes place on the baby's eighth day. The second stanza says that the knife will be taken to remove the baby's foreskin, and this will redeem him from any decrees of pain, danger, and trouble in life. The third stanza says that the baby will be blessed with success (like a strong lion) and wisdom (like King Solomon). The fourth and final stanza continues with a prayer that God will help this baby in merit of the blood of the Berit and will command His angels to always protect him. This melody, which is described more like a chant, cannot be applied to any of the pieces of prayers. Attiah Manuscript Mahzor Aram Soba 1527 |
Fule Yanani |
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| Saba | 503 | 417 | ידידי רועי מקימי | ישראל חזק Yedidi Ro'ee Meqimi (SABA, page 417), whose acrostic is "Yisrael Hazaq," is written by H Israel Najara (1555-1625). This poem compares God to a shepherd who takes care of a flock of sheep. The sheep, mentioned at the end of each stanza, is a metaphor for the people of Israel. It is God, the shepherd, who rescues Israel, the sheep, from her enemies and who will gather a scattered people back to the Holy Land to rebuild the Temple. This relates to the Torah portion of Vayesse due to the reference in the last stanza to Genesis 29:9 when "Rachel comes out with her sheep." When Jacob is a refugee, it isn't until he spotted Rachel that he finds the hope needed to survive. On Shabbat Vayesse, the melody of this pizmon is traditionally applied to Semehim. Although SABA is not the "Maqam of the Week," the Hazzan should switch from AJAM to SABA shortly before Semehim to apply this important melody. Attiah Manuscript Yabess Manuscript Mosseri-Kozli Manuscript |
Fule Yanani |
שמחים |
| Saba | 504 | 418 | איש אלהים קדוש הוא | Ben Ish Hai Lag LaOmer. For R' Shimon Bar Yochai. Written by the "Ben Ish Hai" of Babel in the 19th century. Song is an acrostic (Aleph Bet) and has many allusions to the life of R' Shimon. Abraham Sitehon Manuscript |
Fule Yanani |
כתר |
| Saba | 512.09 | 429b | רנה רנה רנה | דוד בוזלי Shaare Zimra, Argentina book page 384. Shaare Zimra, Argentina |
F. Yanani |
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| Sigah | 529 | 443 | מצפה לזמן | Raphael Tabbush Maqam Awj-Oj |
Fule Yanani |
ה' מלך |
| Sigah | 538 | 448 | רזי עולם | Raphael Tabbush Shalosh Regalim. Tabbush Manuscript |
Fule Yanani |
קדיש |
| Sigah | 540 | 449 | ארך זמני | Pesah association. |
Fule Yanani |
שועת עניים |
| Sigah | 542 | 451 | יחיד אל דגול מרבבה | This pizmon (SIGAH, page 451) is composed by H Yeshaya Sutton Rabia, a mid-nineteenth century Aleppo rabbi who composed many pizmonim. The acrostic of the song is Yeshaya, and it contains four rhyming stanzas. It is possibly written in honor of an "Ezra Shalom," whose name is alluded to in the third stanza. The song intends to give praise to an important person, such as a Rabbi. Here is a translation: "Only God stands out in the tens of thousands; He will bless this big man; the one my soul likes; with love and much endearment. The Lord will bless him and protect his arrival and departure; the whole nation goes out to greet him and exclaim to him "welcome." Above will exalt his fortune, and He will be a help to him; His good treasure will be open to him, and he will merit a good ending. God will bless his efforts, years of life will be added for him, peace will be placed in his borders, because he will have a high wall." When praying in Maqam SIGAH, this melody can be applied to "Befi Yesharim." Hamaoui Manuscript Abraham Sitehon Manuscript Shir Ushbaha, 1921 British Library Or. 10375 |
Fule Yanani |
בפי ישרים |
| Sigah | 554 | 459 | אברך את | אלעזר Maqam Iraq Purim. This is the first pizmon that Gabriel A. Shrem has learned. Attiah Manuscript Sassoon Manuscript #647 Abraham Sitehon Manuscript Mosseri-Kozli Manuscript Shire Zimrah, Algiers, 1889 A Z Idelsohn notes, 1923 |
Fule Yanani |
שמחים |
| Sigah | 555 | 460 | אלי צור ישועתי | "My God, the Rock of my Salvation; Why have you abandoned me?" is a translation of the first line of the pizmon "Eli Sur Yeshuati" (SIGAH, page 460); considered the flagship song of Purim. The author of this pizmon is said to be H David Yaaqob Pardo, although the acrostic written in the older manuscripts is "Asher Ben Yaaqob Hazaq." The song featured in most current pizmonim books is incomplete- only containing 5 stanzas; corresponding to the first five letters of the alphabet (אבגד״ה). In Aleppo manuscripts from before 1850 (such as Sassoon #647), however, this song has more stanzas. This song, consisting of references from Megillat Esther, contains rhyming sequences within each verse. The thing in common in each stanza is that the last verse always starts with the word "Chai" or life; proclaiming that despite all the hardships that we go through, this is life and God keeps us alive. This melody is applied to Naqdishakh on Shabbat Zakhor and on Purim. Sassoon Manuscript #647 |
Fule Yanani |
נקדישך |
| Sigah | 556 | 462 | אל עושה נקמה | This pizmon (SIGAH, page 462), whose first words are translated "God who makes revenge," is an entertaining song that retells the miracle of Purim using rhymes. There are a total of 22 stanzas in this piece; corresponding to each letter of the Hebrew alphabet (א״ב). Within a stanza, each clause rhymes with one another, except for the last clause of the stanza, which rhymes with all the previous stanzas. The pizmon, which is classified as Maqam OJ in the older manuscripts, originates from Aleppo and is older than 1850. The author of this piece is uncertain, although there is a possibility that it may be H Raphael Antebi Tabbush. The melody of this pizmon is from the Arabic "Ya Dini Yeaman," and is typically applied to Shavat Aniyim on Shabbat Zakhor, and to El Hahodaot on Purim itself. The song concludes with a prayer for redemption; to give good things to the Jewish nation in order to raise their spirits. Hamaoui Manuscript Tabbush Manuscript |
Fule Yanani |
שועת עניים |
| Sigah | 557 | 464 | אור גילה | Raphael Tabbush Purim. A song of praise and thanksgiving for God's deliverance of the Jews from Haman. The pizmon, by Refael Antebi (19th century), has allusions to the Megillah as well its midrashim. The Jews got saved from the evil decree after prayers. Shir Ushbaha, 1921 A Z Idelsohn notes, 1923 |
Fule Yanani |
אל ההודאות |
| Sigah | 558 | 465 | תם ונשלם | Raphael Tabbush Purim. TAM VENISHLAM - This pizmon (SIGAH, page 465), whose title can be translated as “Finished and Complete,” is a song composed by Jewish Syrian poet H Raphael Antebi Tabbush, and is one of five songs that he wrote in honor of the Purim festival. This composition, which has the acrostic of the author’s name (רפאל), has 4 rhyming stanzas in addition to the opening stanza which serves as the song’s chorus. The melody of this pizmon is used for Mimisrayim on Shabbat Zakhor as well as on Purim itself. In its opening chorus, the author is joyful that the days of God’s disappearance are over. In the first stanza, the author says that he is not happy when his enemies are in a high position of power, and asks God not to erase their transgressions (thereby punishing them in the future). In the second stanza, the author asks God to redeem him from the hands of the foreigners, just like the way God redeemed us in the days of Haman who made decrees on all the Jewish people; young and old alike. Our peril took place because King Ahashverosh sold our nation out for a monetary bribe. God, however, altered Haman’s wicked plans; causing him and his children to be hung on the very same tree that he prepared to hang Mordekhai. Shir Ushbaha, 1921 |
Fule Yanani |
ממצרים |
| Sigah | 565.01 | קוראי מגלה | Shaare Zimra, Argentina book page 394. Read after the Megillah. Shaare Zimra, Argentina |
F. Yanani |
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| Sigah | 565.02 | דגלי דגלי |
F. Yanani |
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| Hijaz | 591 | 490 | שמח נפשי | שלמה חזק This pizmon (HIJAZ, page 490), whose opening words can be translated as “My Soul Will Rejoice,” is one of the most popular pizmonim known in the Syrian Jewish tradition. In Shabbat morning services, whenever its joyous melody is transposed to Mimisrayim, it seems to bring immense happiness to the crowd. The melody of this is from the Arabic song “Qadokh Al Mayas” and over the years, a number of Hebrew pizmonim have been composed to fit into this great melody (i.e. ‘Elekha Kama Besari’ and ‘Niflaot Nissim’ are other Hebrew pizmonim written to the same melody). The Hebrew pizmon “Samah Nafshi” is the version of the song that has survived in part due to its inclusion in the important book “Shir Ushbaha” by H Raphael Cohen (1922). The author of the song is unknown, but the acrostic of the song suggests that it was written either by or in honor of a “Shelomo” (שלמה חזק). In its 5 rhyming stanzas, the author exclaims that his soul will rejoice if the following prayers are answered: solving all troubles of the Jewish people, a returning of Israel to the status it had during the days of King Solomon, the rebuilding of the Temple in Jerusalem as well as the entire Land of Israel, and ultimately, the announcement of a redeemer by Eliahou HaNavi that the Messianic age has arrived. |
Fule Yanani |
ממצרים |
| Hijaz | 594 | 492 | רנו גילו | Raphael Tabbush This pizmon (HIJAZ, page 492), composed by H Raphael Antebi Tabbush, is a song written for Purim. Unlike other Purim songs, most of which are in Maqam SIGAH, this song is classified as Maqam HIJAZ; a maqam typically reserved for sad occasions. The acrostic of this piece is "Raphael Hazaq," and consists of 5 stanzas; corresponding to the letters of the author's name. Each stanza is followed by the chorus which begins with the words "Zekher Sadiq Yarum Hodo" etc. The song opens on a happy note ("Proclaim joy and rejoice all creations"); calling onto all the creations of the world to recognize the miracle of Purim. The middle of the pizmon is about the hard times and suffering that Haman put the Jews through ("the enemy conspired to be the head"). The last stanza ends on a hopeful note; calling for the Messiah and the rebuilding of the Temple so that we can offer sacrifices again. The melody of this song is applied to either Naqdishakh on Purim or Keter on Shabbat Zakhor. Tabbush Manuscript |
Fule Yanani |
נקדישך |
