Beings of fire and water

Benjamin ben Zeraḥ

Late 11th Century

Beings of fire and water, troops of the high heavens, er’elim and ḥashmalim, seized by fear and trembling,
declare reverence and sanctity in the presence of the Consuming Fire [God].
 And Jacob’s progeny, in every synagogue and congregation,
kneel and bow and introduce praise.
And God rules over Jacob unto the ends of the earth. Selah (Psalms 59:14).
Princes of the palace, Michael and Gabriel,
Hasdiel and Armoniel, Miftaḥiel and Abarkasiel,
with a great loud noise, glorify God and declare His oneness.
 And Jacob’s progeny, who are called Israel,
keep His testimonial laws and testify that none is like God.
He tells His words to Jacob, his statutes and laws to Israel (Psalms 147:19).
Tsaftsafel descends, the high prince of His tumultuous retinue,
and sits down in splendor and beauty, beneath His great throne,
and teaches the song [of praise] to his caravan’s ḥashmalim.
 And Jacob’s progeny, who know the mystery of His Law,
constantly recount his constancy and faithfulness
for Yah has chosen Jacob for Himself, Israel as His treasure (Psalms 135:4).
The angel Sandalfon is found in the innermost chambers.
When a [divine] oath issues forth to destroy His creations,
[God] receives a crown [from Sandalfon], and on this account [the decree] is annulled.
 And Jacob’s progeny, who guard His doorways, His gates,
defuse and avert the weight of His rage and anger.
The progeny of His servant Israel, the children of Jacob, his chosen ones (1 Chronicles 16:13).
The awesome, formidable One is very lofty over them.
On His right and left are angels of song and joyous sound.
They rend the heavens asunder with their great, deafening noise.
 And Jacob’s progeny, the low ones of the lowlands,
behave uprightly, properly, according to the path, the way.
The God of Jacob is a fortress for us. Selah (Psalms 46:8).

Translated by Gabriel Wasserman.

Published in: The Posen Library of Jewish Culture and Civilization, vol. 3: Encountering Christianity and Islam.

Engage with this Source

This ofan (to be recited between the two verses of Kedushah in the first blessing before the Shema‘) was designated for the Sabbath following Passover and describes both the awe and the praises of the angels. In keeping with ancient motifs, Benjamin favorably compares the Jewish people with these beings, whom he calls by various mystical names and by categories of angels (including er’elim and hashmalim). Benjamin signs his name in the opening letter of each stanza; each stanza ends with a biblical verse that refers to the Jewish people as “Jacob.”

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Related Guide

Early Medieval Liturgical Poetry (Piyyut)

7th to 12th Century

Creator Bio

Benjamin ben Zeraḥ

11th Century

Almost nothing is known of the life of poet Benjamin ben Zeraḥ, who may have lived in Byzantine southern Italy or elsewhere in Byzantine lands. Around sixty of his piyyutim survive. They are frequently included in Italian and northern European prayer rites. Benjamin often wrote about the supernal realms, angels, and the divine names, so later authorities gave him the epithet ba‘al shem (master of the Name).

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