Everything about David Abudraham totally explained
David ben Josef ben David Abudraham (fl. 1340) (
Hebrew:
דוד אבודרהם) or
Abudarham was a
rishon who lived at
Seville, Spain, and who was known for his commentary on the Synagogue liturgy. He is said to have been a student of
Jacob ben Asher (Baal Haturim). This view originates in
Azulai's
Shem Gedolim. Zimmels argues that this is intrinsically unlikely, as Abudraham gives full citations of authority up to and including
Asher ben Jehiel (father of the Baal Haturim) but doesn't mention the Baal Haturim himself.
His Account of Jewish Ritual
Abudraham belonged to the class of writers who, in an age of decline, felt the need of disseminating in popular form the knowledge stored up in various sources of rabbinical literature. His book, popularly known as
Sefer Abudraham, has no specific title beyond the name
Ḥibbur Perush ha-Berakot we-ha-Tefillot, ("Commentary on the Blessings and Prayers"), probably because it was intended to serve as a running commentary to the liturgy. In the preface he states that he desired to afford the people, whom he found lacking in knowledge, the means of using the liturgy intelligently, and for this purpose he collected, from both the
Babylonian and the
Jerusalem Talmuds, from the
Geonim and all the commentators down to his own time, the material for the explanation of each portion of the prayer-book. In order to elucidate the meaning and origin of each observance connected with divine worship throughout the year, he made use of all the works concerning the rites he could obtain, some of which were very rare. In addition he gave a systematic exposition of the
Hebrew calendar, but at the same time, he lays no claim to any originality. He certainly succeeded, as no one did before him, in writing a commentary which is very valuable, if not altogether indispensable, to the student of Jewish ritual.
Though he was a believer, like most of his contemporaries, in the mystical sense of words and numbers, he combined a fair grammatical knowledge (in spite of occasional errors, as, for instance, his derivation of minḥah from menaḥ yoma), good common-sense, and a comprehensive rabbinical erudition, and thus was better qualified than many of his predecessors to give a satisfactory explanation of almost every phrase of the prayer-book. The work started by
Rashi and
Meir of Rothenburg, and prosecuted especially in
France,
Spain, and
Germany during the 14th century (see
Zunz,
Ritus, pp. 22-30), found in Abudarham's profound spirituality and wise judgment a fitting conclusion and consummation.
Contents of Sefer Abudraham
Three introductory chapters on the reading of the
Shema (
Deut. vi. 4), the
Daily Prayer, and the various Benedictions precede the commentary, which begins with the
Night Prayer, and then follows the order of the prayer-book, chiefly of the
Sephardic Minhag, from beginning to end: first the Daily Morning, Afternoon, and Evening Prayers: then the
Sabbath, the
New Moon, and the
Passover Prayers (including the
Passover Haggadah) and the
Pentecost Prayer. Considerable space is given to the prayers of the
Jewish fast-days in general, besides those of the national fast-days in commemoration of
Jerusalem; then follow
New-year's Day and
Atonement Day and the
Sukkot festival prayers. This section is followed by a chapter on the
Hafṭarot, and then follow one on the calendar and a special discourse on the
Teḳufot and the superstitious belief concerning it.
The last section treats, in nine chapters, of the various Benedictions, as for example before and after meals. The closing paragraph quite characteristically contains the rules regarding the cutting of nails, and ends by stating: "This book was completed in Seville in 5100 [1339CE] after the Creation of the World, by Abudarham." In the manner of an eclectic he frequently states, or suggests, many explanations for one fact; but a certain warmth of religious feeling pervades the whole book and makes it a harmonious unit, giving it an edifying, rather than a merely legal, character. That the work supplied a commonly felt need is shown by its nine editions. The first edition appeared in
Lisbon in 1489; the second in
Constantinople in 1513; the third and fourth in
Venice in 1546 and 1566 respectively; the fifth in
Amsterdam in 1726 (in this a portion of the calendar was omitted); the sixth and seventh in
Prague in 1784 and 1817 respectively; the eighth in
Lemberg in 1857; and the ninth in
Warsaw in 1877. A manuscript exists in the Friedländer Library at
St. Petersburg.
Jewish Encyclopedia bibliography
- Michael, Or ha-Ḥayyim, No. 729;
- Steinschneider, Cat. Bodl. col. 855;
- S. Wiener, Cat. Bibliotheca Friedlandiana, p. 1;
- De Rossi, Annales Heb. Typographici in saeculo xv. p. 67. See also Brüll's Jahrb. ii. 165, where attention is called to the passage on the teleology of the organs of the human body, taken literally from Shabbethai Donolo, Commentary on the Sefer Yeẓirah, ed. Prague, p. 11b.
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