Ana BeKoach (, We beg you! With your strength) is a medieval Jewish piyyut (liturgical poem) called by its incipit. This piyyut, the acronym of which is said to be a 42-letter name of God, is recited daily by those Jewish communities which include a greatly expanded version of Korbanot in Shacharit and more widely as part of Kabbalat Shabbat. Some also recite it as part of Bedtime Shema or during the Omer.
History The exact wording of the piyyut differs widely between manuscripts, with smaller variations in the resulting acronym. Hayy ben Sherira (d. 1038), the first scholar to mention its 42-letter acronym, did not know of any piyyut and writes that the name was only passed down among the Babylonian geonim. By contrast, Rashi and Maimonides write that the 42-letter name is lost.
According to Shlomo ibn Aderet, "The letters [of the 42-letter name] differ between our [Sephardic] tradition and that of the Ashkenazic masters, but the baqasha of Nehunya ben HaKanah () agrees with our version."שו"ת הרשב"א חלק א סימן רכ Many different piyyutim based on the 42-letter acronym were popular at the time, all obviously the work of medieval poets. According to Moshe Hallamish, the first piyyut to largely resemble the modern form of Ana BeKoach was recorded by Jacob of Segovia (13th century), who probably learned it from the Ashkenazi Hasidim, who had been composing piyyutim around the 42-letter name since the early 12th century.
Usage The piyyut is included in some siddurim in the Parashat Korbanot reading during Shacharit as well as during Kabbalat Shabbat before Lekha Dodi. It is also recited in some communities after each of the 49 daily Omer countings, both in its full form and intertwined in commentary verses included after the count for each day.
+ Parts of the services where Ana BeKoach is recited by orthodox Jewish communities Siddur(Nusach) Used by Weekday Shacharit Kabbalat Shabbat Sephirat Ha'Omer Siddur Ashkenaz(Nusach Ashkenaz) Ashkenazi At the end of the introductory prayers as part of the Korbanot (sacrifices) recital, before the start of Pesukei Dezimra. Note, however, that it does not appear in old Ashkenazic siddurim, which include only the Tamid, Eizehu mekoman and Rabi Yishmael in Korbanot. After the opening Psalms , and before Lekha Dodi. It does not appear in most old Ashkenaz siddurim (including the Rodelheim), even those that include Kabbalat Shabbat. After counting the Omer towards the end of Maariv. Note that it is not in old Ashkenazic siddurim, in which the counting of the Omer is just the blessing, the count and the yehi ratzon. Siddur Edot HaMizrach(Nusach Sefard) Sephardi (majority)Mizrahi (all) After the opening Psalms , and before Lekha Dodi. After counting the Omer and reciting towards the end of Maariv. After each counting section these siddurim include verses for contemplation put together with the word from Ana BeKoach for each Omer day, extracts from Psalm 67 and the combined Sephirot for that day Siddur Sefard(Nusach Askenaz, Sefard and Ari) Sephardi (minority)Chasidic (excl. Chabad) After the opening Psalms , and before Lekha Dodi. Siddur Chabad(Nusach Ari) Chabad-Lubavitch After the opening Psalms , and before Lekha Dodi Other times Ana BeKoach is said outside formal services: As part of Shema al HaMitah (Bedtime Shema), to support the soul which departs until the morning. This arose from Nusach Ari. If they can, before someone dies, they say this prayer after Vidui (confession). As part of the funeral service to help the soul rise to heaven. Any time when needing additional strength for daily life.
It is the custom of Hasidim to recite the piyyut during: the laps of Simchat Torah, with one sentence recited in the order of each lap. Tashlikh ceremony on Rosh Hashanah or during the blowing of the Shofar. in the hymns of the Hosanna, during the beating of the willow in the Hoshana Rabbah. when lighting Hanukkah candles, seven times.
Text of Ana BeKoach This table highlights the 42-word name by indicating the initial letter from each word forming it in bold. The greyed-out acronyms are not spoken aloud in Orthodox practice.
Each verse is linked to: A Day of creation. First verse linked to the first day, second verse to the second day etc. A Day of the week. First verse linked to Sunday, second verse to Monday etc. The lower seven Sephirot of the Kabbalah. First verse linked to Chesed, second verse to Gevura etc.
The eighth verse () following the piyyut is not part of it but serves to close it like Amen closes blessings. This verse is also recited after the first verse of the Shema.
v. English translation Transliteration 42-letter name Hebrew Sephira Day The 3-letter acronyms (grey) form the 42–word name. They are obtained by extracting the first (bold) letter of each word. In Orthodox practice, these are not said aloud. 1 We beg you! With the strength and greatness of your right arm, untie our bundled sins. Ana BeKoach gedullat yemincha, tattir tzerurah. חסד(Chesed) יום ראשון(Sun) 2 Accept your nation's song; elevate and purify us, O Awesome One. Kabbel rinnat ammecha; Saggevenu taharenu, nora. גבורה(Gevurah) יום שני(Mon) 3 Please, O Heroic One, those who foster your Oneness, guard them like the pupil of an eye. Na gibbor, doreshei yichudecha, kevabbat shamerem. תפארת(Tiferet) יום שלישי(Tue) 4 Bless them, purify them, pity them. May Your righteousness always reward them. Barechem, taharem, rachamei. Tzidkatecha tamid gamelem. נצח(Netzach) יום רביעי(Wed) 5 Powerful Holy One, in much goodness guide Your congregation. Chasin kadosh, berov tuvecha nahel adatecha. הוד(Hod) יום חמישי(Thu) 6 Unique and Exalted One, turn to Your nation which proclaims Your holiness. Yachid ge'eh, Le'ammecha peneh zocherei kedushettecha. יסוד(Yesod) יום שישי(Fri) 7 Accept our entreaty and hear our screams, O Knower of Mysteries. Shav'atenu kabbel veshama tza'akatenu, yodea' ta'alumot. מלכות(Malkuth) יום שבת(Sat) Said in a whisper, except on Yom Kippur when it is said aloud. 8 Blessed is the name of His glorious kingdom, forever and ever. Baruch shem kevod malchuto, le'olam va'ed. - -
Kabbalah influence on Ana BeKoach
Central aspects of Kabbalah related to Ana BeKoach
the meaning, structure and power of the piyyut can be explained using the following Kabbalah related ideas: Sephirot: The ten attributes/emanations of Ein Sof, through which the universe's existence is sustained. Letters of the Torah: Not only the words of the Torah, but each of its letters contain deep mystical meaning. Torah study must include the learning of these meanings. Gematria is one of many methods used to understand this meaning. Other names of HaShem: The 4-letter name of HaShem, revealed to Moses from the burning bush, is the most important name in terms of Kabbalah and orthodox Judaisms understanding of HaShem. Kabbalah investigates other names of HaShem, which are contained in the 4-letter name and have mystical significance which can influence the physical universe. These names are derived from the Torah and have various numbers of letters. The most important are the 42-letter and 72-letter names. The numbers 42 and 49: 42 is metophorically related to the exodus from Egypt and the journey to Eretz Yisrael. 49 is related to the counting of the Omer. Living Kabbalah: The inclusion of Kabbalah learning in daily life and particularly in prayer services. Adoption by other Jews: Kabbalah learning has been accepted by most orthodox Jewish traditions as Halacha, especially but not limited to Chasidim. Most Orthodox Jews have adopted some Kabbalah practices in their Nusach. Isaac Luria (also known as Ha'ari, Ha'ari Hakadosh or Arizal) and his Nusach Ari have been central to this adoption.
The importance of the number 42 (7×6)
42 Journeys from Egypt to the Promised Land sets out the route the Israelites took from leaving Egypt to entering the Promised Land. The route includes 42 journeys from one camp to another over 40 years before they eventually enter the land of Israel. According to the Baal Shem Tov each of the 42 camps represents steps that person must successfully navigate to fulfill their life purpose from birth (the exit from Egypt) to death and entry into Olam Haba (World to Come) equated with the Israelites entering the Promised Land.
Piyyut and other liturgy based on 42, and the 42-letter name assist those who contemplate them to understands each of the 42 personal waypoints they must encounter, and how to surmount them.
Using the 42-letter name to create the world A permutation of the first 42 letter of Genesis are said to indirectly encode the 42-letter name. This is interpreted by Kabbalah and Talmud as indicating that HaShem used his 42-letter name to create the world. The Hebrew name for the 42 letter name is שם מ'בֶ (The Mem Bet name).
Using the 42-letter name to reintroduce HaShem to the enslaved Israelites When Moses asked HaShem who he should tell the Israelites had sent him, he was told that HaShem's name was "Ehyeh asher Ehyeh" (I will be what I will be) . The Gematria numerical equivalent for Hebrew word "Ehyeh" is 21. Since the word appears twice in the name this gives 42, referring to the 42-letter name (Talmud Kedushin 71).
42 in the holy texts There are forty-two lines in each column of the Torah (Tractate Soferim 2:6). The scripts in each Tefillin (Shel Yad and Shel Rosh) each mentions HaShem's name 21 times, in total 42 times for both Tefillin. The Geonim say the Shem HaMephorash pronounced by the Kohen Gadol when he entered the Kodesh HaKodashim on Yom Kippur was the 42-letter name. 42 is the number of days of Sefirat HaOmer after seven days of Passover. there are 42 words in the piyyut Ana BeKoach, the first letters of which spell out the 42-letter name. The Shema (declaration that HaShem the G-d is one) is the most important prayer in the siddur. Its opening paragraph (following the Shema declaration itself) starting "Ve'ahavta" contains 42 words which (less obviously than Ana BeKoach encode the 42-letter name linking it to Ana BeKoach. The Zohar says that the first blessing of the Amidah (the second most important prayer) originally contained 42 words which also encoded the 42-letter name. This is no longer apparent in modern siddurim because of millennia of transcription errors. Verses 10 and 11 of Kaddish (prayer said between sections of prayer serves, and as prayer for the dead) contain the 7 words (...veyishtabbaḥ veyitpa'ar veyitromam / Veyitnasse veyithaddar veyitalleh veyithallal...). These 7 words which have important meaning (describing various attributes of HaShem) each consists of 6 letters, giving a total of 42 letters. The first letter of each word is "Vav" which has a Gematria numerical value of 6.
To match the Omer days, 49 (7×7) elements are required
Ana BeKoach: Each verse of the 7 verses of the piyyut contains contains 6 word. The 6-letter acronym (two 3-letter acronyms taken together), derived from each verse, which forms part of the 42-letter name, is added to the end of the verse as a word. Constructed in this way it has 49 words (7 verses of 7 words each).
Psalm 67: After counting the Omer for the day, Psalm 67 is recited and then Ana BeKoach is read. If the first verse to Psalm 67 (which gives introductory information only) is ignored, the Psalm consists of 49 words each of which is associated with successive Omer days. Similarly verse 5 of Psalm 67 contains 49 letters which are also each linked to the Omer days. This Psalm is further associated with the Temple menorah, the 7 armed oil lamp used in the Beit HaMikdash (Holy Temple) services, which links the Psalm and the Omer count to the Beit HaMikdash where the Omer (a measure of barley) was brought on the second day of Pesach as an offering of the first part of the harvest to HaShem.