From time to time the Babylonian Geonim were asked to express their attitude toward the status of piyyutim in prayers, and varied comments on the topic appear in their writings. One of the most important texts in this matter is a responsa by Rav Natronai Gaon (printed in Brody's edition, p. 135). The main part of the answer, quoted also by Rabbenu Gershom Me'or Hagolah, recognizes the legitimacy of integrating piyyutim into tefillat amida, provided that they satisfy certain halachic conditions that appear in other Geonic texts as well. The responsa ends by noting a certain piyyut (or piyyutim) that should not be recited at all, but since the identification of the piyyut (or piyyutim) is controversial, it is difficult to comprehend the meaning of the prohibition. An old-new identification of the forbidden piyyut, and a discussion of its unique meaning, is suggested in this short paper.
|Number of pages||9|
|Journal||מחקרי ירושלים בספרות עברית|
|State||Published - 2016|