The Empty Nest - Annotated Akedah Liturgy

[1] רבע is a reference to the Israelites, based on Num. 23:10, and קן, nest, is a reference to the temple, based on Ps. 84:4, so the combination רבע הקן speaks of the Israelites who used to visit the Temple in Jerusalem, which is now desolate and empty.

[2] A reference to the temple, Ps. 78:60.

[3] See Jonah 1:14.

[4] Gen. 44:20. Joseph’s brothers say that to him before they recognize him.

[5] A paraphrase on Deut. 16:19 – לא תכיר פנים, you shall not recognize a face, meaning that the judge should not treat one of the parties favorably because he knows him. Here the poet asks God to judge us favorably because of Avraham.

[6] Paraphrase on Ps. 71:16. The psalmist speaks of God’s righteousness which we praise, while the poet mentions Avraham’s righteousness before God.

[7] From the Akedah narrative: Gen. 22:2.

[8] Jer. 31:19 speaks of the beloved son in question form: is Ephraim my beloved son? Why then I long for him and cry when I hear his name? The poet lost close family members during the crusades of 1136 and 1146-7, and he echoes here his feelings as a bereaved father.

[9] The extraction of blood on the wall of the altar is mentioned in these exact words in Lev. 1:15. This is a recurring motif in Ashkenazi poetry written during and after the crusades. The idea of martyrdom as a replication of the Akedah and as a sacrifice, down to the legal requirements of the latter, has already emerged in late midrashic literature as a response to Christian theology. See footnotes 31-33 and 42-43.

[10] Based on Gen. 18:7 where Avraham runs to choose a young calf and give it to the lad. The poet emphasizes throughout the poem that Avraham, and later Yitzhak, did everything with great speed and enthusiasm, never questioning God’s words and actions. Here Avraham is described as running to get Yitzhak, so he could sanctify him. He does so despite, or perhaps because, the great love he has for him.

[11] Gen. 44:30. This is part of Yehuda’s emotional defense of Binyamin, where he says that Yaacov’s soul and that of Binyamin are intertwined. We hear again the poet identifying with the biblical characters because of his personal loss.

[12] The crown of glory originally refers to the hair of the Nazir in Num. 6:7, but a careful reading of the text reveals a deep theological conflict which defined Ashkenazi Jewry. The parsing of the words according to the meter is: עִטְּרוֹ בָעֵצִים וְאִשּׁוֹ, נֵזֶר אֱלֹהָיו עַל רֹאשׁוֹ – he crowned him with wood and fire, the crown of his God on his head. Grammatically, though, the verse should be parsed: עִטְּרוֹ בָעֵצִים, וְאִשּׁוֹ נֵזֶר אֱלֹהָיו עַל רֹאשׁוֹ - he crowned him with firewood, and his fire, the crown of his God, was on his head. There are two images here, one of a man with a crown made of firewood, and another of a man with a fiery crown above his head. The first image reminds the reader of the crown of thorns placed on Jesus’s head by his executioners, while the fiery glow echoes the halo with which Christian saints were depicted in medieval art. The thought that the Akedah is compared to Christian martyrdom is already found in the midrash. Beresheet Rabbah (56:3) compares Yitzhak carrying the firewood to those who had to carry their own crucifix: כָּזֶה שֶׁהוּא טוֹעֵן צְלוּבוֹ בְּיָדוֹ That kernel of a midrashic idea was developed in Jewish literature under Christianity as martyrdom became a noble aspiration. Jews felt compelled to become martyrs to prove to Christians and to themselves that they are capable of offering the greatest sacrifice of all.

The glorification of martyrdom is one of the deepest divides between Sephardic and Ashkenazi theology, and it is a result of the different influences of Islam and Christianity. Maimonides, who represents the Sephardic school of thought, ruled that one is not allowed to voluntarily sacrifice his life, while the authors of the Tossafot ruled that it is permissible for pious men and community leaders. In addition, alternative endings to the Akedah which developed in Ashkenazi literature, suggested that Avraham did sacrifice Yitzhak or that Sarah committed suicide to make up for the sacrifice which was not offered.

[13] Based on Avot 5:20: הֱוֵי עַז כַּנָּמֵר וְקַל כַּנֶּשֶׁר וְרָץ כַּצְּבִי וְגִבּוֹר כַּאֲרִי – be fierce as a leopard, light as an eagle, fast as a deer, and mighty as a lion when you are about to do God’s will.

[14] From the Akedah narrative: Gen. 22:7.

[15] I Sam. 9:7.

[16] From the Akedah narrative: Gen. 22:8.

[17] Num. 16:5. The original verse is said by Moshe when he challenges Korah and his followers to a test which will prove who was chosen by God.

[18] לא מהרהר אחריו – does not question his actions or decisions, is mentioned in the Talmud, Bava Batra 16:1, in regards to Avraham: וְלֹא מָצָאתִי כְּעַבְדְּךָ אַבְרָהָם, שֶׁאָמַרְתָּ לוֹ: קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה, וּבְשָׁעָה שֶׁבִּקֵּשׁ לִקְבֹּר שָׂרָה לֹא מָצָא מָקוֹם לְקָבְרָהּ, וְלֹא הִרְהֵר אַחַר מִדּוֹתֶיךָ.

This phrase is part of the midrashic dialog between God and the Satan as they discuss Job’s righteousness. The Satan says that he traveled through the land but “was not able to find one such as Avraham. You have told him that the whole land is his, but when he could not find a place to bury Sarah, he did not question your actions.” It is interesting to note that the author of the midrash chose the burial of Sarah and not the binding of Yitzhak as a salient act of obedience.

[19] See footnote 10. In Tanakh the word נמהר means desperate or acting without thinking, as Radak writes on Hab. 1:6: נִמְהָר בְּמַעֲשָׂיו לֹא יַשְׂכִּיל מָה יַעֲשֶׂה – he acts without thinking. The poet might have wanted to say ממהרים but used this form because of the meter, or he could have been alluding to the biblical meaning of acting without thinking to show the total submission to God’s will. As I have noted elsewhere, this approach is diametrically opposed to that of R. Yehudah Shenuel ibn Abbas, author of עוקד והנעקד והמזבח, which also deals with the Akedah, but displays deep moral and religious dilemmas.

[20] From the Akedah narrative: Gen. 22:2.

[21] Based on the midrash, Beresheet Rabbah, 56:1: ראה ענן קשור בהר – Avraham identifies the mountain by a cloud which hovers above it. The midrash turns the mountain from just another sacred place, where God was seen (ה' יראה), to the site of the temple. This is part of the idea of explaining persecution and martyrdom as the souls of the righteous being sacrificed on the altar to please God.

In a clear deviation from the biblical narrative, the author completely ignores the presence of Avraham’s lads, maybe in order to exclude non-Jews from even witnessing the act of martyrdom.

[22] See footnote 10.

[23] The word יחדו, together, appears twice in the story (22:6 and 8). The first is before Yitzhak’s question about the lamb, and the second after that. The reader feels that Yitzhak understands that he is about to be slaughtered, and the midrash (BR 56:4) emphasizes that notion by saying that they were united in their enthusiasm, and they went together – “one to slaughter, and the other to be slaughtered”.

[24] Isa. 40:3. The literal meaning of the verse – pave a way in the wilderness, does not fit in the scenery of the Akedah, which took place on a mountain and where a path was not needed. The poet uses it for the rhyme, but probably also because in context, that verse is speaking of the forthcoming redemption. Following the crusades, people felt that the thousands of acts of martyrdom will expedite the redemption, and the poet echoes that feeling.

[25] Whereas Yitzhak barely speaks in the biblical narrative, the poet gives him a voice. It is the voice of faith and conviction. Yitzhak encourages his father to not be deterred by mercy, and to remember that all are destined to die, so it is better to die n the way God chooses. This again is in sharp contrast to the poem mentioned above, in which Yitzhak reminds Avraham that he will have to face Sarah, but it is in line with many midrashim which show Yitzhak’s determination and describe him as encouraging Avraham to perform the sacrifice correctly.

[26] Deut. 13:9. The verse speaks of a person who tries to convince others to worship idols and says that he should be executed without mercy. There were numerous cases of conversion from Judaism to Christianity during and after the crusades, and it is probable that the poet alludes here to his wish that those who betrayed their faith will be punished.

[27] God desires the sacrifice of Yitzhak. The idea of חפץ בי – God desires or chooses me, is found in Ps. 18:20 and 22:9, ironically in both places the psalmist says that God chooses him and therefore saves him.

[28] Job 34:14.

[29] Avraham is not using a knife, as in the biblical narrative, but a sword, befitting the imagery of the battlefields of the crusades.

[30] See footnote 10.

[31] Lev. 5:5. See footnote 5.

[32] Yitzhak extends his neck, to make himself available for slaughter. That idea is found in the later midrashim, such as Shemot Rabbah (38:4) and Devarim Rabbah (9:4).

[33] The idea that the sacrifice must be slaughtered for the sake and name of its owner is presented and explained in the first chapter of Mishna Zevahim. Its significance here is that Avraham is performing the sacrifice like a cohen, and that he has no foreign thoughts, heresy, or doubts which night have rendered the sacrifice invalid.

[34] Gen. 28:13 – God is standing over Yaakov when he wakes up from his dream. Yaakov sleeps in Beth El, but the rabbis identified the place with the Temple Mount, see footnote 21.

[35] The word חקר in the imperative, investigate, is of extreme significance because of its biblical context and the way it relates to post-crusades theological questions. The request of God to investigate our actions, prove our righteousness, and subsequently redeem us, is found in Ps. 44. The psalm is a plea and a complaint, and for the author and his contemporaries, was a perfect depiction of their feelings and situation. In other poems of the period the authors question God’s passiveness and wonder why He ignored their thousands of sacrifices, each one of them tantamount to the binding of Yitzhak. Let us read some of the verses of that psalm:

(יב) תִּ֭תְּנֵנוּ כְּצֹ֣אן מַאֲכָ֑ל וּ֝בַגּוֹיִ֗ם זֵרִיתָֽנוּ... (יד) תְּשִׂימֵ֣נוּ חֶ֭רְפָּה לִשְׁכֵנֵ֑ינוּ לַ֥עַג וָ֝קֶ֗לֶס לִסְבִיבוֹתֵֽינוּ... (יז) מִ֭קּוֹל מְחָרֵ֣ף וּמְגַדֵּ֑ף מִפְּנֵ֥י א֝וֹיֵ֗ב וּמִתְנַקֵּֽם (יח) כָּל־זֹ֣את בָּ֭אַתְנוּ וְלֹ֣א שְׁכַחֲנ֑וּךָ וְלֹֽא־שִׁ֝קַּ֗רְנוּ בִּבְרִיתֶֽךָ... (כא) אִם־שָׁ֭כַחְנוּ שֵׁ֣ם אֱלֹהֵ֑ינוּ וַנִּפְרֹ֥שׂ כַּ֝פֵּ֗ינוּ לְאֵ֣ל זָֽר (כב) הֲלֹ֣א אֱ֭לֹהִים יַֽחֲקָר־זֹ֑את כִּֽי־ה֥וּא יֹ֝דֵ֗עַ תַּעֲלֻמ֥וֹת לֵֽב (כג) כִּֽי־עָ֭לֶיךָ הֹרַ֣גְנוּ כָל־הַיּ֑וֹם נֶ֝חְשַׁ֗בְנוּ כְּצֹ֣אן טִבְחָֽה (כד) ע֤וּרָה׀ לָ֖מָּה תִישַׁ֥ן׀ אֲדֹנָ֑י הָ֝קִ֗יצָה אַל־תִּזְנַ֥ח לָנֶֽצַח

12) You have made us into sheep [slaughtered] for consumption, You have scattered us among the nations… 14) You have us mocked by our neighbors, shamed and disgraced by those surrounding us… 17) Of the voice of curses and blasphemies, because of the enemy and the one taking revenge. 18) All this befell us and we did not forget You, we did not breach Your covenant… 21) Had we forgotten the Name of our God, and have raised our palms [in prayer] to a foreign God. 22) God will investigate this, for He knows the mysteries of the heart. 23) We were killed for you all day, we became sheep led to slaughter. 24) Wake up! Why are You asleep, Adonai? Rise up, do not forever forget us.

[36] The correct form of the verb in Hebrew would be חס, in the masculine, but the poet changed it for the rhyme. This would not have been accepted by Sephardic poets.

[37] The idiom נשא לבבו אל כפים appears in the book of Lamentations (3:41), and its use here is not coincidental. In context, it reads: מא) נִשָּׂ֤א לְבָבֵ֙נוּ֙ אֶל־כַּפָּ֔יִם אֶל־אֵ֖ל בַּשָּׁמָֽיִם. מב) נַ֤חְנוּ פָשַׁ֙עְנוּ֙ וּמָרִ֔ינוּ אַתָּ֖ה לֹ֥א סָלָֽחְתָּ. מג) סַכֹּ֤תָה בָאַף֙ וַֽתִּרְדְּפֵ֔נוּ הָרַ֖גְתָּ לֹ֥א חָמָֽלְתָּ – 41) We raise our heart on our palms, to God who dwells on high. 42) We have sinned and rebelled, You did not forgive. 43) You have covered Yourself with anger, You pursued us, You killed us without mercy.

As in the verses from Psalms quoted in footnote 35, the Lamentation verses reflect the feeling of exasperation of German Jews after the crusades.

[38] Gen. 1:31. God sees all that Avraham did. In the original verse, God observes His creation and sees that all that He did was very good. Perhaps the author wants to suggest that by willing to sacrifice his son, Avraham met the expectations of the Creator, and compare footnote 39.

[39] Mishna Avot 5:6 speaks of things or concepts which were created on the twilight hours of the first Friday, and one of them is Avraham’s ram. The Mishna can be understood as saying that the prupose of creation was for men to serve God with utter devotion, or that God never meant for Avraham to slaughter his son. The poet refers to that Misna in saying that the ram was prepared from the dawn of creation, when the world was born. That choice of words is probably influenced by the central role the Akedah has in Rosh HaShana liturgy, and the fact that Rosh HaShanah is called יום הרת עולם – the day in which the world was born.

[40] From the Akedah narrative: Gen. 22:13.

[41] The poet describes God as urging Avraham to slaughter the ram, but in its original context (Daniel 9:19) it is a plea with God to remember His people: (יט) אֲדֹנָ֤י׀ שְׁמָ֙עָה֙ אֲדֹנָ֣י׀ סְלָ֔חָה אֲדֹנָ֛י הַֽקֲשִׁ֥יבָה וַעֲשֵׂ֖ה אַל־תְּאַחַ֑ר לְמַֽעַנְךָ֣ אֱלֹהַ֔י כִּֽי־שִׁמְךָ֣ נִקְרָ֔א עַל־עִירְךָ֖ וְעַל־עַמֶּֽךָ.

Adonai! Hear us! Adonai! Forgive us! Adonai, pay heed and do without delay, for Your city and Your nation are called by Your name.

This emphatic plea made its way into almost all prayers of forgiveness and supplication, and it is obvious that the poet issues here a call to God to remember Avraham’s merit and redeem His nation.

[42] This is probably the most famous motif of the Akedah, the idea that God recalls for us Avraham’s willingness to sacrifice his son, and either considers the intention as if it were fulfilled, or the sacrifice of the ram to substitute for Yitzhak. The idea is found in Midrash Tanhuma (VaYera, 22), in a request Avraham presents to God:

כָּךְ כְּשֶׁיִּהְיוּ בָּנָיו שֶׁל יִצְחָק חוֹטְאִין וְנִכְנָסִין לְצָרָה תְּהֵא נִזְכָּר לָהֶן עֲקֵדָתוֹ שֶׁל יִצְחָק וְתֵחָשֵׁב לְפָנֶיךָ כְּאִלּוּ אֶפְרוֹ צָבוּר עַל גַּבֵּי הַמִּזְבֵּחַ וְתִסְלַח לָהֶן וְתִפְדֵם מִצָּרָתָן

When the sons of Yitzhak will sin and will face persecutions, please recall for them the binding of Yitzhak. Please consider his ashes to be piled on the altar, and then forgive and redeem them.

God’s answer to that request is that the sons of Yitzhak should remind Him each year of the Akedah by blowing the Shofar, a ram’s horn.

[43] Lev. 27:10. See footnote 9.

[44] Gen. 30:40. The verse describes Yaakov plans to receive his pay from Laban, and the word עקוד means striped branches. The poet, however, uses it in the sense of sheep led to slaughter to invoke God’s mercy.

[45] This final stanza is not on the meter of the rest of the poem, and it is not part of the acrostic אפרים בר רב יצחק חזק. It was added later on, when it became part of the Selihot service, as a segue for the next prayer.