The Meaning of Yishtabaḥ in the light of Its Formation and Function in the Liturgy

• In Event: Examining Ritual: Passover, Prayer, and the Meaning of Intention

Abstract

Reuven Kimelman
The Meaning of YISHTABAḤ in the light of Its Formation and Function in the Liturgy
This study shows how the role of YISHTABAḤ in the liturgy explains its expansion to its present size. As the closing blessing of Pesuqei D'zimra as well as the bridge to the Shema Liturgy, YISHTABAḤ plays the twofold role of recapitulating Pesuqei D'zimra and of anticipating the Shema Liturgy. This duality characterizes its three units: the opening doxology, the body, and the closing peroration.
The body of YISHTABAḤ, composed of a series of thirteen or fifteen terms of praise thought to correspond to the mentions of barukh in some versions of BARUKH SHE’AMAR and to the number of terms in the EMET V’YAṢIV of the Shema Liturgy, strengthens the dual function of YISHTABAḤ as epilogue to Pesuqei D’Zimra and as prologue to the Shema Liturgy. Eleven of its terms encapsulate the praises of Pesuqei D’Zimra. The first four refer to the Psalms; the next seven refer to the verses of VAYEVOREIKH DOVID (1 Chrn. 29:11-13). The first four corresponded also to the opening strophe, “Praised be Your name,” and the last seven to the ensuing one of Divine epithets. Most of them have been reformulated in rhyming couplets. Despite some differences, there is a pattern consisting of opening terms for human praise and closing terms for Divine grandeur. The early versions generally open with four or six terms for praise, whereas the later ashkenazic version divides the six terms for praise into two units with four preceding the terms for Divine grandeur and two succeeding them.
The meaning of YISHTABAḤ cannot be reduced to its philology or to its original text, if there ever was one. Origin does not explain function. The development of YISHTABAH correlates with its role in mediating between Pesuqei D’Zimra and the Shema Liturgy. This study shows how its successive formulations are related to its role in culminating Pesuqei D’Zimra as well as its role in introducing the Shema Liturgy. As epilogue to one and prologue to the other, it is to be understood in the light of both.

author

• Reuven R. Kimelman, Brandeis University