{"id":2817,"date":"2021-08-29T10:54:56","date_gmt":"2021-08-29T14:54:56","guid":{"rendered":"https:\/\/utj.org\/viewpoints\/?p=2817"},"modified":"2023-06-27T20:50:18","modified_gmt":"2023-06-28T00:50:18","slug":"why-isnt-yaaleh-vyavo-said-in-zikhronot","status":"publish","type":"post","link":"https:\/\/utj.org\/viewpoints\/2021\/08\/why-isnt-yaaleh-vyavo-said-in-zikhronot\/","title":{"rendered":"Why Isn\u2019t Ya\u2019Aleh v\u2019Yavo Said in Zikhronot?"},"content":{"rendered":"

Ya\u2019Aleh v\u2019Yavo (\u201cArise and Come,\u201d hereafter abbreviated as YvY) seems to be a prayer uniquely designed for the Zikhronot (Remembrance) section of the Rosh Hashnah Musaf.\u00a0 In fact, in Jewish Liturgy: A Comprehensive History<\/u><\/a>, Ismar Elbogen notes that R. Paltoy Gaon (ca. 850) stated that the original location of YvY was in Zikhronot on Rosh Hashanah, which \u201cwould explain the frequent repetition of the words \u05d6\u05db\u05e8\u05d5\u05df and \u05e4\u05e7\u05d3\u05d5\u05df, \u2018memory\u2019 and \u2018remembrance.\u2019\u201d[1]<\/a>\u00a0 Elbogen writes further that \u201c[i]n the prayer book\u00a0 of R. Sadia, \u2018Arise and Come\u2019 is found only in the Remembrance verses in the Additional Service, with some justification as we have seen.\u201d[2]<\/a>\u00a0 Elbogen further speculates that \u201c[p]erhaps originally \u2018Arise and come\u2019 served as the petition at the end of Zikhronot.\u201d[3]<\/a><\/p>\n

It is thus confounding that YvY is not to be found in the Zikhronot section of Ashkenazi mahazorim?[4]<\/a>\u00a0 How can we account for this omission?<\/p>\n

I would suggest that perhaps the answer to this question is that while YvY was designed for Zikhronot, it was designed for a Zikhronot section that functioned significantly differently than our current Zikhronot section.<\/p>\n

The Talmud tells us that there were multiple opinions as to how the Rosh Hashanah Musaf Amidah could be designed to include three special sections, Malkhuyot (Kingship), Zikhronot (remembrances), and Shofarot, while only having a total of nine blessings.\u00a0 In Mishnah Rosh Hashanah 4:5<\/a> Rabbi Yohanan b. Nuri says that the third blessing of the Amidah (Kedushah, Sanctity) should be joined with the Kingship section, whereas Rabbi Akiva calls for Kedhushat Hayom (the Sanctification of the Day) to be combined with Kingship.\u00a0 Current practice follows Rabbi Akiva.\u00a0 Rabbi Simeon b. Gamliel offers a third opinion in the Jerusalem Talmud Rosh Hashanah 4:6<\/a>.[5]<\/a>\u00a0 In his opinion, the Zikhronot section should be combined with the Sanctification of the Day.[6]<\/a><\/p>\n

It seems to me quite likely that YvY was originally a composition for an Amidah section that combined Zikhronot with the Sanctification of the Day in the tradition of Rabbi Simeon b. Gamliel.\u00a0 After all, YvY combines constant reference to remembrance with an as explicit reference to Rosh Hashanah and further prays for God to remember us positively on Rosh Hashanah. In fact, Elbogen notes that YvY is called \u201cThe Sanctification of the Day\u201d in Tosefta Berakhot 3:10<\/a>.[7]<\/a>\u00a0 This is similar to the speculation that the inclusion of \u05d5\u05d1\u05db\u05df \u05ea\u05df \u05e4\u05d7\u05d3\u05da (and thus place Your fear), \u05d5\u05d1\u05df \u05ea\u05df \u05db\u05d1\u05d5\u05d3 (and thus place Your glory), \u05d5\u05d1\u05db\u05df \u05e6\u05d3\u05d9\u05e7\u05d9\u05dd (and thus the Righteous), and \u05d5\u05ea\u05de\u05dc\u05d5\u05da (and rule), as well as the conclusion of the Holiness blessing, is a vestige of the combination of the Kingship section with the Holiness blessing in the tradition of R. Yohanan b. Nuri.[8]<\/a>\u00a0 If this is the case, the fact that Zikhronot and the Sanctification of the Day are not combined in our Rosh Hashanah Musaf may account for why YvY is not recited by Ashkenazim in the Zikhronot section of the Musaf Amidah on Rosh Hashanah.<\/p>\n

[1]<\/a> \u00a79 p. 51 (citations omitted).\u00a0 Quotations from Elbogen are from Raymond P. Scheindlin\u2019s English translation.<\/p>\n

[2]<\/a> \u00a724 p. 123 (citations omitted)<\/p>\n

[3]<\/a> \u00a7 24 p. 120-121.<\/p>\n

[4]<\/a> Thank you to Efy Berkowitz for noting that YvY is present in Zikhronot in the Sephardi rite.<\/p>\n

[5]<\/a> Page 59c in the classical pagination, page 20a in the Vilna pagination.<\/p>\n

[6]<\/a> For further discussion of these three opinions and where they gained prominence, see Elbogen \u00a724 p. 118.<\/p>\n

[7]<\/a> \u00a79 p. 51.\u00a0 More accurately, the Tosefta states that on weekdays when Musaf is recited, the Sanctification of the Day is recited in the Worship blessing (the 17th blessing of the Amidah), which Elbogen assumes, quite reasonably, to be a reference to YvY based in part of Soferim 19:5<\/a> and 19:8<\/a> and presumably on common practice.\u00a0 (Note that my reference to 19:5 and 19:8 follows the Bar Ilan Responsa CD while Elbogen refers to Soferim 9:7 and 11.\u00a0 The hyperlinks lead to Sefaria which has these texts as 19:7 and 19:11.\u00a0 Presumably the Elbogen text is using the same delineation as Sefaria but missed the 1 before the 9).<\/p>\n

[8]<\/a> See Elbogen \u00a724 p. 118.\u00a0 CF the following text from Daniel Goldshmidt\u2019s Rosh Hashanah Mahazor<\/a>, introduction page \u05db,<\/a> which was pointed out to me by Rabbi Robert Scheinberg:<\/p>\n

\"\"<\/a><\/p>\n\n

<\/div>","protected":false},"excerpt":{"rendered":"

Ya\u2019Aleh v\u2019Yavo (\u201cArise and Come,\u201d hereafter abbreviated as YvY) seems to be a prayer uniquely designed for the Zikhronot (Remembrance) section of the Rosh Hashnah Musaf.\u00a0 In fact, in Jewish Liturgy: A Comprehensive History, Ismar Elbogen notes that R. Paltoy Gaon (ca. 850) stated that the original location of YvY was in Zikhronot on Rosh Continue Reading »<\/a><\/p>\n","protected":false},"author":13,"featured_media":2821,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[82,135,134,133,77],"tags":[],"coauthors":[89],"class_list":["post-2817","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-halakhah","category-high-holidays","category-holidays-2","category-tefillah","category-torah-talmud"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/posts\/2817","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/comments?post=2817"}],"version-history":[{"count":5,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/posts\/2817\/revisions"}],"predecessor-version":[{"id":3329,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/posts\/2817\/revisions\/3329"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/media\/2821"}],"wp:attachment":[{"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/media?parent=2817"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/categories?post=2817"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/tags?post=2817"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/utj.org\/viewpoints\/wp-json\/wp\/v2\/coauthors?post=2817"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}