Yedid Nefesh (Hebrew:יְדִיד נֶפֶש,lit. 'beloved of the soul') is the title of apiyyut andzemer (Jewishhymn). It is usually sung onShabbat.

This poem is commonly attributed to the sixteenth-centurySephardickabbalistRabbiElazar ben Moshe Azikri (1533–1600), who first published it inSefer Charedim (published in Venice 1601). Still, Azikri did not claim authorship of it, and there have been other suggested authors (e.g.,Judah Halevi orIsrael ben Moses Najara). Azikri's philosophy centred around the intense love one must feel forGod, a theme evident in thispiyyut (see references). The first letters of each of the four verses make up the four-letter name of God, known in English as thetetragrammaton. Various different textual readings appear in contemporarysiddurim; the version printed inSiddurRinat Yisrael and some othersiddurim is the text that appears inSefer Charedim.

There is a custom to sing 'Yedid Nefesh' betweenMincha (afternoon prayer) on Friday and the beginning ofKabbalat Shabbat (literally: receiving or greeting the Sabbath—a collection ofpsalms usually sung to welcome in theShabbat Queen. It is mentioned in theArtScroll siddur. This custom is believed to have begun in the second half of the 20th century.

It is sung by many Jews duringseudah shlishit (the third meal on Shabbat; the first is on Friday night, the second on Saturday lunch, and the third on Saturday before nightfall).

ManyHasidic Jews say or sing it every morning before beginning thepesukei dezimra section ofShacharit in order to arouse their love of God in preparation for the pesukei dezimra inNusach Sefard siddurim.

The words are as follows:^[1]

HebrewWikisource has original text related to this article:

ידיד נפש

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The text above is the "conventional" text appearing in most Ashkenaz liturgies (including the ArtScroll siddur, with minor changes) down to our day. There have been, over the centuries, many variants in different published prayerbooks. The conventional text differs from the text first printed in 1601, and both the conventional and the 1601 texts differed from Azikri's manuscript (both the manuscript and the 1601 printing were inunvocalized Hebrew).

Verse 3, line 2: בּן אהובך (bein ahuvekha), translated here as "the son of Your beloved" is, in other translations of the same text, rendered as "your beloved son" (or child) or "your loving son". Some Sefardic/Mizrahi prayerbooks rewrite this phrase as עם אהוּבך (am ahuvakh), "your beloved people" (e.g.The Orot Sephardic Shabbat Siddur, ed by Rabbi Eliezer Toledano (1995) p. 571). But the first printing and Azikri's manuscript both havebein ahuvekha.

In 1985, theRabbinical Assembly ofConservative Judaism included a version of the hymn inSiddur Sim Shalom based on the author’s autograph manuscript, found in the library of the Jewish Theological Seminary. Rabbi Azikri's manuscript of this song (viewableon opensiddur.org) varies in several spots from the conventional text. The Hebrew and English text used in theKoren Sacks Siddur (2009) followed this manuscript—although theAuthorised Daily Prayer Book (4th ed. 2006, pages 576–577) translated and annotated byJonathan Sacks used the conventional printed text. The significant changes include: Verse 2, line 6,שׁפחתshifḥat 'your maidservant' replacingsimḥat 'gladness, joy', and the pronoun "her" with "your", so the line would read "She will be your maidservant for eternity," mirroring the phrasing inDeuteronomy 15:17,והיה לך עבד עולם 'he will be your slave forever', but in feminine. This was also the reading found in the first publication in 1601 and in Siddur Sim Shalom.

Verse 3, line 4, both the manuscript and first printing omitm'heirah 'speedily', but in line 6חוּשׁהḥushah 'hasten' in the manuscript and 1601 publication was replaced in the later printings byv'ḥusah 'take pity'.

Verse 3, line 5, both the manuscript and the 1601 printing hadאנא אליAn[n]a Eli instead ofEileh, so the line changes from "These are my heart's desire" to "Please, My God, [You are] my heart's desire". So the manuscript says, for verse 3 lines 4 & 5, "O, my Lord, [You who are] my heart's desire, hurry please." But the conventional printings (such as ArtScroll) have it, "My heart desired only these, so please have pity."

The 1601 printing indicated that the last line of each verse (in the printing above, the fifth and sixth lines of each verse) was to be repeated. Jacobson mentions an earlier (apparently circa 1870) prayerbook that similarly attempted to restore the text according to the 1601 printing, which met with such condemnation (mostly over the substitution of "maidservant" for "gladness", though both the 1601 printing and Azikri's manuscript support this) from influential Hasidic rabbis that the editor was forced to print replacement pages with the conventional (if erroneous) text.^[2]

Azikri's handwritten manuscript of this poem was discovered byMeir Benayahu [he] in the library ofJewish Theological Seminary of America in the mid-20th century. As a result, the siddurRinat Yisrael (Ashkenaz ed. by Rabbi Shlomo Tal, 1977), p. 189, the Koren-Sacks, and theSiddur Sim Shalom, used the same Hebrew text as the handwritten original. In a subsequent commentary to his prayerbook, Rabbi Tal published a photocopy of that handwritten original (Tal,Ha-Siddur Be-histalsheluto, 1984, page 68). Tal also noted that a few earlier prayerbooks (Livorno 1910 and Jerusalem 1953) also printed versions that restored "maidservant" from the 1601 edition.

• Azikri, Elazar ben Moshe (Venice 1601),Sefer Charedim (the original printed version is on page 45; in the flyleaf of this copy someone has pasted what appears^{[according to whom?]} to be two pages from the 1984 commentary on the Rinat Yisrael version with a photocopy of Azikri's handwritten copy.
• Chwat, Dr. Ezra (June 29, 2010).Who wrote the poem Yedid Nefesh
• Feldheim.The Essential Shiron-Birkon, p. 90.
• "Hasidic Musician" (Aug. 4, 2009).The Koren Siddur on Yedid Nefesh
• Jacobson, B.S. (1981)The Sabbath Service: An exposition and analysis of its structure, contents, language and ideas, Sinai Publishing, Tel-Aviv, pages 371–374.
• Rabbinical Assembly andUnited Synagogue of Conservative Judaism.Siddur Sim Shalom, p. 252
• Rothman Foundation.The NCSY Bencher, p. 51.
• Sacks, Jonathan (2009). TheKoren Sacks Siddur, with introduction, translation and commentary by Rabbi Sir Jonathan Sacks. Koren Publishers, Jerusalem, pages 308–309 and 688–689.[1]
• Scherman, Nosson,Meir Zlotowitz, Sheah Brander.The CompleteArtscroll Siddur (סדור קול יעקב), Mesorah Publications, p. 591.
• Scherman, Nosson,Benjamin Yudin, Sheah Brander.Artscroll Transliterated Linear Siddur, Sabbath and Festival (סדור זכרון אברהם), Mesorah Publications, p. 82.
• Siddur Rinat Yisrael - Hotza'at Moreshet, p. 180

• Full transliteration and translation in an article on Shabbos afternoon and the third meal byLori Palatnik forAish.com
• Transliteration and translation of Zalman Goldstein and Chaim Fogelman's Ashkenaz-style recording for chabad.org
• Sephardi transliteration of the first verse
• Downloadable sheet with song and linear transliteration and translation from Siddur Chaverim Kol Yisrael

• Recordings, text, translation, transliteration from The Zemirot Database
• Instrumental accompaniment to the first few linesArchived 2006-08-24 at theWayback Machine
• Details of the first verse with audio from project z'mirot
• A polyphonic take on the traditional Ashkenazi tune, sung by Emilia Cataldo
• Multiple melodies of various sources.

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