Granada, the jewel of Andalusia, was once home to a poet whose verses transcended time and space, carrying whispers of longing, devotion, and intellectual brilliance. Moses ben Jacob ibn Ezra (מֹשֶׁה בֵּן יַעֲקֹב אִבְּן עֶזְרָא), also known as Ha-Sallaḥ (הַסַּלָּח, “writer of penitential prayers”), was not only a poet but also a philosopher, linguist, and rabbi.
Born between 1055 and 1060, he left an indelible mark on the literary and spiritual world before his passing sometime after 1138. Yet, despite his prominence in medieval Hebrew poetry, he remains largely forgotten in the history of his own city—unlike Judah ibn Tibbon, who is commemorated with a statue, ibn Ezra remains invisible.
An Influential Poet, Lost in Granada’s Memory
Moses Ibn Ezra was a revolutionary thinker, a master of sacred (kabbalstic) and secular poetry, reshaping how poetry was perceived in his time. He saw poetry as metaphor, a vessel for deeper truths—a concept that anticipated Aristotle’s reflections on the nature of art. He is credited with 220 liturgical poems (piyyutim) and excelled in Selichot (Penitential poems) in which he expresses his longing for his Maker. He is consequently called Ha-Salaḥ (writer of seliḥot). Many of his poems are recited in the High Holidays service in Sephardi congregations and in other rites. His Diwan (collection of poetry) is considered one of the greatest achievements of Hebrew Andalusian poetry, yet, despite his undeniable impact, the city of Granada does little to remember him today.
El Nora Alila: A Sacred Legacy
Among his most enduring legacies is El Nora Alila (אֵל נוֹרָא עֲלִילָה), one of the most significant piyyutim (liturgical poems) in the Jewish world. This sacred hymn marks the beginning of Ne’ilah (נְעִילָה), the concluding service of Yom Kippur, the holiest day in the Jewish calendar. It is recited at the last moment before the metaphorical gates of heaven close, embodying the raw intensity of human yearning for divine mercy.
The structure of the poem is carefully crafted: each stanza consists of four lines, following a precise rhythmic pattern. The opening letters of each stanza spell מֹשֶׁה חָזַק תָּם (Moses, may he be perfectly strong), an acrostic signature of its author. But beyond its literary elegance, El Nora Alila holds mystical significance. Yom Kippur falls in the month of Elul (אֱלוּל), a time for introspection and cheshbon ha-nefesh (חֶשְׁבּוֹן הַנֶּפֶשׁ, spiritual accounting).
According to Rabbi Simon Jacobson’s interpretation of Kabbalah, during Ne’ilah, the highest level of the soul—yechidah (יְחִידָה)—becomes accessible, allowing for a direct connection to the divine. Kaplan explains that the five levels of the soul—nefesh (נֶפֶשׁ), ruach (רוּחַ), neshamah (נְשָׁמָה), chayah (חַיָּה), and yechidah—correspond to different aspects of consciousness and spiritual elevation. Ne’ilah represents the moment when yechidah, the purest and most unified level of the soul, merges with the divine.
An example El Nora Alila with the Andalusian Israeli orchestra
A Walk Through Time: The Circle of Gerona’s Encounter with Moses Ibn Ezra
Centuries after ibn Ezra’s passing, his voice continues to echo in unexpected places. As the founder of the Circle of Gerona, I recently walked through the ancient streets of Granada. Upon reaching the Albaicín, the city’s historic Moorish and original Jewish quarter – this goed against popular thought of Realejo (Oxford University Press), something stirred within me. Without prior intent, I began to sing El Nora Alila, as we sing at the Spanish and Portugese Community in Amsterdam. It was not a hymn I often recite, yet in that moment, it emerged effortlessly, as if summoned by the spirit of the place.
This was more than coincidence—it felt like a moment of alignment between past and present. Later, I discovered that this was the very city where Moses ibn Ezra had lived and written. Perhaps Granada’s forgotten poet is not entirely lost. Perhaps his invisible presence still lingers in the city’s hidden corners, felt rather than seen. Maybe Granada’s culture, though erased from sight, is still sensed in echoes of its past.
The question remains: when will Granada step up to make the invisible visible? It isn’t only the right thing, it’s also the smart thing. Because, Granada’s culture is a magnet to tourist and this force will be even greater when the invisible jewish tribe in Granada is included. Beginning with Moses Ibn Ezra.
About Circle of Gerona
We create/facilitate executive leadership programs, pilgrimages and sometimes concepts.
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