← Sommaire

Yedid Nefesh: Beloved of the Soul

יְדִיד נֶפֶשׁ · Friday afternoon · opens Kabbalat Shabbat · Azikri, Safed c.1580
The opening hymn of Kabbalat Shabbat in most Sephardi, Mizrahi, and Hasidic communities (and increasingly in Ashkenazi ones too). A four-stanza mystical love poem, the soul's longing for God set in the language of a lover pleading for the beloved's attention. Written by Rabbi Elazar Azikri of Safed (~1580s), one of the kabbalistic circle around the Arizal (Rabbi Isaac Luria). Each stanza is built on one of the four letters of the divine name YHVH, yud, heh, vav, heh, though the acrostic is hidden. Sung slowly, often with eyes closed, as the community prepares for the entrance of Shabbat. This page teaches the first stanza, which is the most-sung.

Read Yedid Nefesh on Sefaria for the surrounding biblical/liturgical context.

stanza 1 soul-beloved
יְדִיד
ye-DID
beloved (cstr.)
נֶפֶשׁ
NE-fesh
soul
אָב
av
Father
הָרַחֲמָן
ha-ra-cha-MAN
the Compassionate
Beloved of the soul, Compassionate Father,
מְשׁוֹךְ
me-SHOCH
draw (qal imp.)
עַבְדְּךָ
av-de-CHA
Your servant (eved+cha)
אֶל
el
toward
רְצוֹנְךָ
re-tso-ne-CHA
Your will (ratzon+cha)
draw Your servant toward Your will.
stanza 1 continued run like a deer
יָרוּץ
ya-RUTS
he will run (qal impf.)
עַבְדְּךָ
av-de-CHA
Your servant
כְּמוֹ
ke-MO
like
אַיָּל
a-YAL
a hart / stag
Your servant will run like a hart,
יִשְׁתַּחֲוֶה
yish-ta-cha-VEH
he will bow down (hitpael impf.)
אֶל
el
toward
מוּל
mul
in front of
הֲדָרֶךָ
ha-da-RE-cha
Your splendor
he will bow down before Your splendor.
stanza 1 the closing
יֶעֱרַב
ye-e-RAV
may it be pleasing (qal impf.)
לוֹ
lo
to him
יְדִידוּתֶךָ
ye-di-du-TE-cha
Your friendship / love
May Your love be pleasing to him,
מִנֹּפֶת
mi-NO-fet
more than honeycomb
צוּף
tsuf
honey-drip
וְכָל
ve-CHOL
and any
טָעַם
TA-am
taste
sweeter than honeycomb and any flavor.

♦ About this prayer

A 16th-century Safed mystical love poem to God. Four stanzas built on the secret structure of the divine name, sung at the doorway of every Shabbat.

Rabbi Elazar Azikri (~1533-1600)

Born in Safed (Tzfat), Galilee, into a Sephardic family that had fled the Spanish Expulsion. Azikri was part of the same circle of kabbalists as Rabbi Isaac Luria (the Arizal), Rabbi Moshe Cordovero, and Rabbi Shlomo Alkabetz (who wrote Lecha Dodi). His major work was Sefer Charedim, a guide to fear-of-God and the commandments, but he is remembered today primarily for this single poem, which the kabbalists started singing at sunset on Fridays and which spread to every Jewish community within a century.

Manuscript evidence: a handwritten manuscript of Yedid Nefesh in Azikri's own hand was found in the early 20th century, with a personal note that he composed it as a meditation tool for the moments before Shabbat began.

The hidden YHVH acrostic

The four stanzas of Yedid Nefesh secretly correspond to the four letters of the Tetragrammaton (the four-letter name of God: yud-heh-vav-heh). The first letter of each stanza, when read in sequence, spells the divine name:

  • Stanza 1: Yedid, starts with yud (י).
  • Stanza 2: Hadur, starts with heh (ה).
  • Stanza 3: V'atik, starts with vav (ו).
  • Stanza 4: Higaleh, starts with heh (ה).

This acrostic is invisible to the casual reader but obvious to anyone who knows what to look for. The kabbalists loved this kind of secret structure: the surface is a love poem; the hidden structure is the divine name itself, woven through the lines. Singing the poem is, technically, an utterance of the Name.

Mystical love language

The poem operates entirely in the register of romantic/erotic love: yedid (beloved), ratzon (desire), ayal (the hart of Song of Songs), nofet tzuf (sweet as honeycomb), yedidutecha (Your friendship/affection). This is not metaphor lightly chosen, for the kabbalists, the human soul's love for God is structured exactly like erotic longing: an inadequate, desperate, unequal love seeking union with the infinite.

The Song of Songs is the textual ancestor of this kind of poetry. Rabbi Akiva said the Song of Songs is the holiest book of the Tanakh because it dramatizes the love between Israel and God. Yedid Nefesh extends that tradition into the personal: not the love of the people for God, but the love of each individual soul.

♦ Lesson