אִם אָפֵס רֹֽבַע הַקֵּן | Im Afes Rova’ ha-Qen, by Rabbi Ephraim bar Isaac of Regensburg, ca. 12th c. (rhyming Ladino translation by Rabbi Reuven Eliyahu Yisrael of Craiova, 1910)

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13 August 2026 under the Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license

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Aqédat Yitsḥaq

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12th century C.E., 50th century A.M., Avraham Avinu, Children of Avraham, in the merit of our ancestors, Ladino Translation, Nusaḥ Sefaradi, paraliturgical seliḥot, פיוטים piyyuṭim, self-sacrifice, סליחות səliḥot, יצחק Yitsḥaq

Im Afes Rova’ ha-Qen, an Aqedah (poetic retelling of the binding of Isaac) written by the 12th-century scholar R. Ephraim ben Isaac of Regensburg, is one of the few piyyuṭim of Ashkenazi origin to have a beloved place in the Sephardic liturgy. (Much more commonly things go the other way.) In current Sephardic practice it is recited every single weeknight in the month of Elul, as part of the seliḥot liturgy — as well as on the second day of Rosh haShanah. It is also recited in most Ashkenazi Seliḥot liturgies — in the Bohemian and Lithuanian customs on the fast of Gedaliah, and in the Polish custom on the fourth day of the ten days. Which means that not only is this Ashkenazi piyyuṭ beloved by Sephardim, it is substantially *more* beloved by Sephardim than it is by Ashkenazim! And as with any beloved piyyuṭ, it has been translated into the colloquial for all the people to appreciate its language.

The following is not only the complete Hebrew text of Im Afes along with a new English translation, but also a rhyming Ladino translation composed by R. Reuven Eliyahu Yisrael, the spiritual leader of the Sephardic community of Craiova, Romania, and published in the aforementioned town in the year 1910 (in טראדוקסייון ליברי די לאס פואיזיאס איבראיקאאס). To demonstrate the techniques used by R. Yisrael in his translation, a literal translation of the Ladino, as well as a transcription into the Latin-script Aki Yerushalaim orthography, is also provided.

Source (Hebrew)	Translation (English)	Translation (Ladino)	Translation (Ladino, romanized)	Translation from the Ladino (English)
אִם אָפֵס רֹֽבַע הַקֵּן אֹֽהֶל שִׁכֵּן אִם רִקֵּן אַל־נָא נֹאבְדָה כִּי עַל־כֵּן יֶשׁ־לָ֙נוּ֙ אָ֣ב זָקֵ֔ן׃	If nothing remains of the nest’s quarter,^[1] See Keritot 9a. A convert, according to a baraita, is expected to set aside a quarter of a dinar to buy the nest-offering of his conversion when the Temple is rebuilt. if the tent where They dwelt is empty, let us not be lost, because we have an elderly father.^[2] Genesis 44:20. Taken out of context, to here refer to Abraham, who is the first person in the Bible to be referred to as “elderly.”	סי איל סירבﬞיסייו די לוס סאקריפﬞיסייוס פﬞואי אבאנדונאדו, סי נואיסטרו סאנטוארייו פﬞואי רואינאדו, איל פואיבﬞלו ישראל נו סירה נונקה איקסטירמינאדו, פור אמור דיל פאטריארקה אברהם איל בﬞיניראדו	Si el servisio de los sakrefisios fue abandonado, si nuestro santuario fue roinado, el puevlo Yisrael no sera nunka eksterminado, por amor del patriarka Avraam el venerado.	Though the service of sacrifices be abandoned, though our sanctuary be desecrated, the people of Israel shall never be exterminated, due to the revered patriarch Abraham.
פָּנִים לוֹ תַּכִּיר וְצִדְקוֹ לְפָנֶֽיךָ נַזְכִּיר קַח־נָא בֵּן יַקִּיר וְנִמְצָ֣ה דָמ֔וֹ עַ֖ל קִ֥יר׃	Turning to him, recognize him, and let us recall his righteousness before you: “Take, pray, your cherished son, and spill his blood on the wall.”^[3] Leviticus 1:15	סו דיבﬞואמיינטו, או דייו, ריקונוסיראס, די סו פﬞידילידאד סיירטו טי אקודראראס, קואנדו לי דישﬞיסטיס מה טו איזﬞו ריגאלאדו אי לו דיגולייאראס, אי סו סאנגרי סובﬞרי איל אלטאר דיסטילייאראס.	Su devuamyento, o Dio, rekonoseras, de su fedelidad syerto te akodraras, kuando le dixistes a tu ijo regalado e lo degoyaras, i su sangre sovre el altar destiaras.	His devotion, o God, recognize, his faithfulness always remember, when You said to him: “Take your given son and slit his throat, and pour his blood upon the altar.”
רָץ אֶל־הַנַּֽעַר לְהַקְדִּישׁוֹ וְנַפְשׁוֹ קְשׁוּרָה בְנַפְשׁוֹ עִטְּרוֹ בָּעֵצִים וְאִשּׁוֹ נֵ֥זֶר אֱלֹהָ֖יו עַל־רֹאשֽׁוֹ׃	He ran to the lad to sanctify him, his soul bound with his soul. He crowned him with wood and his fire, the crown of his God on his head.^[4] Numbers 6:7	פריסטו קורייו אברהם פור אפרונטאר אה סו איזﬞו, קי סו אלמה קון סו אלמה איראן אין פﬞואירטי אטאדיזﬞו, אפרונטו לה לינייה אי איל פﬞואיגו סיגון איל דייו קיזﬞו, סין קי יצחק סופיירה איל איסקופו די איסטי ריזﬞו.	Presto koryo Avraam por aprontar a su ijo, ke su alma kon su alma eran en fuerte atadijo, apronto la lenya i el fuego segun el dio kijo, sin ke Ishak supyera el eskopo de este rijo.	Abraham quickly ran to prepare his son, of whom his soul was bound to his soul in a strong bond. He prepared the wood and the fire as God wanted, without Isaac knowing the purpose of that fire.
יָחִיד הוּקַל כַּצְּבִי עָנָה וְאָמַר אָבִי הִנֵּה הָאֵשׁ וְהָעֵצִים נָבִיא וּתְשׁוּרָ֥ה אֵין־לְהָבִ֖יא׃	The only one, quick as a gazelle, responded and said, “Dad, here is the fire, we’re bringing the wood, but there is no gift to bring!^[5] I Samuel 9:7	ליזﬞירו קומו איל קורסו סי סומיטייו יצחק אה סו קומאנדו, אה סו פאדרי לי דישﬞו: טו טי אס אולבﬞידאדו, איל פﬞואיגו אי לה לינייה לייה איסטאמוס לייבﬞאנדו, אודי איסטה איל אנימאל קי סירה דיגולייאדו?	Lejero komo el korso se sometio Yishak a su komando, a su padre le dixo: tu ti as olvidado, el fuego i la lenya estamos yevando, onde esta el animal ke sera degoyado?	Swift as a roe deer, Isaac submitted to his command. To his father he said: “Have you forgotten? The fire and the wood we are already carrying; where is the animal whose throat will be slit?”
מִלִּים הֱשִׁיבוֹ מִלְּהַבְהִילוֹ וַיַּֽעַן וַיֹּֽאמֶר לוֹ בְּנִי אֱלֹהִים יִרְאֶה לוֹ וְיֹדַ֨ע יְהֹוָ֧ה אֶת־אֲשֶׁר־ל֛וֹ׃	He responded in words so as not to frighten him, and answered and said to him: “Son, God will provide it. The Cause will make known what is Theirs.^[6] Numbers 16:5	אינטונסיס, סו פאדרי פור נו אטורבﬞארלו, לי ריספונדייו אה סו איזﬞו פור קונטינטארלו: איל דייו אפרונטארה איל אנימאל פור דיגולייארלו, נוזוטרוס דיבﬞימוס קאמינאר אי איספירארלו.	Entonses, su padre por no aturvarlo, le respondio a su ijo por kontentarlo: El Dio aprontara el animal por degoyarlo, nozotros devemos kaminar i esperarlo.	Then his father, so as not to upset him, answered his son, to satisfy him: “God will prepare the animal to have its throat slit. We must walk and wait for it.”
בְּמִצְוָתְךָ שְׁנֵיהֶם נִזְהָרִים וְאַחֲרֶֽיךָ לֹא מְהַרְהֲרִים חָשׁוּ וְהָלְכוּ נִמְהָרִים עַ֚ל אַחַ֣ד הֶֽהָרִ֔ים׃	In Your command the two of them were careful, and after You did not delay, hurrying, they went quickly, upon one of the mountains.^[7] Genesis 22:2	פאדרי אי איזﬞו קון מוגﬞו דיבﬞואמיינטו, קונטינוארון סוס קאמינו קון פוריזה אי סאנטיפﬞיקאמיינטו, אזיר לה בﬞילונטאד די דייו אירה, סוס אוניקו פינסאמיינטו, טראבﬞירסארון מונטיס קון אפריסוראמיינטו.	Padre i ijo kon mucho devuamyento, kontinuaron sus kamino kon pureza i santifikamyento, azer la veluntad de Dio era, sus uniko pensamyento, traversaron montes kon apresuramyento.	Father and son, with great devotion, continued their paths with purity and sanctification, doing God‘s will their only thought, Crossing mountains with haste.
רָאוּ אֵד תְּלוּלָה מִהֲרוּ עֲצֵי עוֹלָה יַחַד בְּאַהֲבָה כְלוּלָה יַשְּׁרוּ֙ בָּעֲרָבָ֔ה מְסִלָּ֖ה׃	They saw a cloud hanging; they quickly set up the whole-offering wood, together, in complete love, rolling out a highway in the desert.^[8] Isaiah 40:3	קואנדו אילייוס בﬞיירון די לה פארטי די אוריינטי, קי אונה נובﬞי אבאשﬞאבﬞה אי איסטאסייונאבﬞה אין איל מונטי, אפרונטארון לוס לינייוס קון און אמור ארדיינטי, פור אזיר לה בﬞילונטאד דיל דייו פוטינטי.	Kuando eyos vyeron de la parte de oryente, ke una nuve abaxava i estasyonava en el monte, aprontaron los lenyos kon un amor ardyente por azer la veluntad del Dio Potente.	When they saw from the east that a cloud was descending and settling on the mountain, they prepared the logs with an ardent love to do the will of the Omnipotent God.
רָאָה יָחִיד כִּי הוּא הַשֶּׂה נָאַם לְהוֹרוֹ הַמְּנֻסֶּה אָבִי אוֹתִי כַּכֶּֽבֶשׂ תַּעֲשֶׂה לֹֽא־תַחְמֹ֥ל וְלֹֽא־תְכַסֶּ֖ה׃	When the only one saw that he was the lamb, he proclaimed to his parent being tested, “Dad, treat me like a lamb, have no mercy, nor hold back.^[9] Deuteronomy 13:9, without initial “and”	קואנדו יצחק אינטינדייו קי איל דיבﬞיאה סיר סאקריפﬞיקאדו, לי דישﬞו אה סו פאדרי אין אידאד מויי אבﬞאנסאדו, פאדרי מיאו, אטאמי קומו קודרירו ביין אסיגוראדו, נו סיאס פיאדוזו אאון קי סו טו ריגאלאדו.	Kuando Yishak entendio ke el devia ser sakrifikado, le dixo a su padre, en edad muy avansado, Padre mio, atame komo kordero, byen asigurado, non seas peadozo, aun ke so tu regalado.	When Isaac understood that he was to be sacrificed, he said to his very elderly father: “My father, tie me up like a lamb, fastened well. Don’t be merciful, even though I was given to you.
בִּי חָפֵץ וְנִכְסֹף לְבָבִי לוֹ לַחֲשׂף אִם תִּמְנָעֵֽנִי סוֹף רוּחִי וְנִשְׁמָתִי אֵלָ֥יו יֶאֱסֹֽף׃	For me They desire and yearn; my heart to bare to Them. If you withhold me, in the end, my spirit and soul will be gathered to Them.^[10] Job 34:14, made first person	איל דייו מי איסקוזﬞו אי מי קיזﬞו מיריסיר, נו פודימוס קונטראייאר, דיבﬞימוס אובﬞידיסיר, לה פﬞין דיל אומברי איסטו דיבﬞי סיר, מוריר אי די אינטרי, לוס ביבﬞוס דיספאריסיר.	El Dio mi eskojo y me kijo mereser, non podemos kontrariar, devemos ovedeser, la fin del ombre esto deve ser, morir i de entre los bivos despareser.	God chose me and wanted me to merit it. we cannot defy Them! We must obey. A mortal’s end this must be, to die, to disappear from among the living.”
יָדָיו וְרַגְלָיו עָקַד וְחַרְבּוֹ עָלָיו פָּקַד לְשׂוּמוֹ עַל הָעֵצִים שָׁקַד וְהָאֵ֨שׁ עַל־הַמִּזְבֵּ֤חַ תּֽוּקַד׃	His hands and his feet he bound, and kept his sword over him, careful to set him on the wood, and the fire on the altar was kindled.^[11] Leviticus 6:5	קון פﬞואירסה אי קוראזﬞי אובﬞידיסיינדו לה סו דייו, אטו אברהם אה סו איזﬞו קי אה לוס סיין אנייוס לי נאסייו, אינריבﬞה די לוס לינייוס לו איספאנדייו, אי איל פﬞואיגו אין איל אלטאר אינסינדייו.	Kon fuersa y koraje, ovedesyendo a su Dio, ato Avraam a su ijo ke a los syen anyos le nasio, enriva de los lenyos lo espandio y el fuego en el altar ensendio.	With strength and courage, obeying his God, Abraham bound his son, born to him at a hundred years old, and spread him out on top of the wood and kindled the fire on the altar.
צַוָּאר פָּשַׁט מֵאֵלָיו וְאָבִיו נִגַּשׁ אֵלָיו לְשָׁחֳטוֹ לְשֵׁם בְּעָלָיו וְהִנֵּ֨ה יְהֹוָ֜ה נִצָּ֣ב עָלָיו֮׃	He stretched out his neck, and his father drew near to him to slaughter him in the name of his Lord, and behold, the Cause was standing over him!^[12] Genesis 28:13	סו גארגאנטה איספאנדייו סין איזיטאסייון, אי סו פאדרי סי אסירקו קון ליינה אינטיסייון, פור דיגולייארלו אי אופﬞריסירלו אלסאסייון, אי איל דייו לו מיראבﬞה קון אטאנסייון.	Su garganta espandio sin ezitasyon, i su padre se asirko kon intesyon, por degoyarlo i ofreserlo alsasyon, i el Dio lo mirava kon atansyon.	His throat stretched out without hesitation, and his father circled around him with intention, to slit his throat and offer him upward, and God watched him with attention.
חֲקֹר אֶת־כׇּל־אֲשֶׁר עָשָׂה הָאָב עַל־בְּנוֹ לֹא־חָסָה וְלִבּוֹ אֶל־כַּפַּֽיִם נָשָׂא וַיַּ֤רְא אֱלֹהִים֙ אֶת־כׇּל־אֲשֶׁ֣ר עָשָׂ֔ה׃	Investigate all that he did! The father had no mercy on his son! He took his heart in his hands, and God saw all that he did.^[13] Genesis 1:31	לו קי איזו איסטי פאדרי אזי אינקאנטאר, סין נינגונה פיאדאד אה סו איזﬞו איבﬞה קורטאר, פארה אלייגארלו סאקריפﬞיסייו סובﬞרי איל אלטאר, פור איגזיקוטיר איל אורדין די סו דייו אי ריספיקטאר.	Lo ke izo este padre aze enkantar sin ninguna peadad, a su ijo iva kortar, para ayegarlo sakrifisio sovre el altar, por egzekutir el orden de su Dio i respektar.	What this father did was shocking: without any mercy, he was going to cut down his son, to offer him as a sacrifice on the altar, to carry out the order of his God and to respect it.
קָרָא מֵרֶ֣חֶם מִשְׁחָ֑ר תְּמוּר בִּנְךָ הַנִּבְחָר וְהִנֵּה אַֽיִל אַחַר וַעֲשֵׂ֖ה אַל־תְּאַחַ֑ר׃	They called, “Dawn’s wombed!^[14] An expression from Psalms 110:3, which, according to Bereshit Rabbah 39:8, refers to Abraham. There is a substitute for your chosen son. And here is a ram back there! And do so, do not delay!”^[15] Daniel 9:19	קואנדו אברהם מיטיאה איל קוגﬞיאו אין לה גארגאנטה, אונה בוז דיל סיילו לייאמאבﬞה אה בוז אלטה: אברהם! אברהם! נו טוקיס אל משנסיבﬞו, באסטה! דיגוייה איסטי בארבﬞיז אי אה יצחק דיזאטה.	Kuando Avraam metia el cochio en la garganta, una boz del sielo yamava a boz alta: Avraam, Avraam! no tokes al mansebo, basta! degoya a ese barvez y a Yishak dezata.	As Abraham put the knife to his throat, a voice from heaven called out aloud: “Abraham, Abraham! Do not touch the young man, stop, Slit the throat of that ram and untie Isaac.
חֲלִיפֵי אַזְכָּרָתוֹ תִּכּוֹן כְּהַקְטָרָתוֹ וְתַעֲלֶה לְךָ תִּמְרָתוֹ וְהָֽיָה־ה֥וּא וּתְמוּרָת֖וֹ׃	Establish replacements for his memorial as if it were him who was smoking. And let its fumes raise to You to be him and his substitution.^[16] Leviticus 27:10	איסטי אנימאל סיאה סו רימפלאסאמיינטו, דיסטינאדו פארה איסטו דיזדי סו נאסימיינטו, לייה קונוסי לה פוריזה די טו סינטימיינטו, טו פﬞידילידאד אי טו דיבﬞואמיינטו.	Este animal seya su remplasamyento, destinado para esto dezde su nasimyento, ya konosi la pureza de tu sentimyento, tu fedelidad i tu devuamyento.	This animal is to be his replacement, destined for this since birth. Already I knew the purity of your feeling, your loyalty and your devotion.”
זִכָּרוֹן לְפָנֶֽיךָ בַּשַּֽׁחַק לָעַד בַּסֵּֽפֶר יוּחַק בְּרִית עוֹלָם בַּל־יֻמְחַק אֶת־אַבְרָהָם וְאֶת־יִצְחָק׃	Remembrance before You in the welkin, forever inscribed in the Book, an eternal covenant never erased, with Abraham and with Isaac^[17] Exodus 2:24, with additional “and”	לה מימורייה די איסטי אקסו, סיאה, או דייו, דילאנטרי די טו סיאה! פאדרי אי איזﬞו טו אובﬞידיסיירון קון גראנדי אינירזﬞיאה, נו אולבﬞידיס טו אליאנסה קון לה נאסייון זﬞודיאה, אוליי נואיסטראס אוראסייוניס אין איסטי דיאה.	La memoria de este akto, seya, o Dio, delantre de tu sia! Padre i ijo te ovedisyeron kon grande enerjia, no olvides tu aliansa kon la nasyon judia, oyi nuestras orasyones en este dia.	May the memory of this act, o God, be before Your throne! Father and son obeyed You with great energy. Do not forget Your covenant with the Jewish nation; hear our prayers on this day!
קֹרְאֶֽיךָ בָּאִים לָקֹד בְּצָרָה עֲקֵדָה תִּשְׁקֹד וְצֹאנְךָ בְּרַחֲמִים תִּפְקֹד פְּנֵ֨י הַצֹּ֧אן אֶל־עָקֹ֛ד׃	Those calling to You come to bow, in stress. Care for the binding, and consider Your flock in compassion, the flock facing to the binding.^[18] Genesis 30:40	טוס איזﬞוס פﬞידיליס טו יאמאן קון אבאטיסייון, איסטי אקטו אימפורטאנטי סיאה סוס מאמפאראסייון, ריזגאטה קון טוס פיאדאדיס אה טו נאסייון, קי איספירה סיימפרי טו סאלבﬞאסייון.	Tus ijos fedeles te yaman kon abatisyon, este akto emportante sea sus mamparasyon, rezgata kon tus piadades a tu nasyon, ke espera siempre tu salvasyon.	Your faithful children call to you in desperation. May this important act be their protection; rescue with Your mercy Your nation that always awaits your salvation.
עוֹרְרָה גְבוּרָתְךָ לְהָקִיץ נִרְדָּמִים לְמַעַנְךָ תִּפְדֶּה חֲרֵדִים נִדְהָמִים לְהַמְשִׁיךְ רַחֲמֶֽיךָ וַחֲסָדֶֽיךָ מִשְּׁמֵי מְרוֹמִים אֵל מֶֽלֶךְ יוֹשֵׁב עַל־כִּסֵּא רַחֲמִים׃	Rouse Your might to awaken the sleepers, for Your sake redeem the quaking astonished ones, to extend Your compassion and grace from the highest heavens: Sovereign Deity, seated on a throne of compassion!^[19] This final verse, which introduces the recitation of the thirteen attributes in the context of Sephardic seliḥot, does not have a parallel in the translation.

Source(s)

Im Afes – Traduksyon livre de las poezias ebraikas de Rosh ha-Shana i Kippur 5670 (Reuven Eliyahu Israel, 1910), p. 17

Im Afes – Traduksyon livre de las poezias ebraikas de Rosh ha-Shana i Kippur 5670 (Reuven Eliyahu Israel, 1910), p. 18

Im Afes – Traduksyon livre de las poezias ebraikas de Rosh ha-Shana i Kippur 5670 (Reuven Eliyahu Israel, 1910), p. 19

Im Afes – Traduksyon livre de las poezias ebraikas de Rosh ha-Shana i Kippur 5670 (Reuven Eliyahu Israel, 1910), p. 20

Notes

Notes
1	See Keritot 9a. A convert, according to a baraita, is expected to set aside a quarter of a dinar to buy the nest-offering of his conversion when the Temple is rebuilt.
2	Genesis 44:20. Taken out of context, to here refer to Abraham, who is the first person in the Bible to be referred to as “elderly.”
3	Leviticus 1:15
4	Numbers 6:7
5	I Samuel 9:7
6	Numbers 16:5
7	Genesis 22:2
8	Isaiah 40:3
9	Deuteronomy 13:9, without initial “and”
10	Job 34:14, made first person
11	Leviticus 6:5
12	Genesis 28:13
13	Genesis 1:31
14	An expression from Psalms 110:3, which, according to Bereshit Rabbah 39:8, refers to Abraham.
15	Daniel 9:19
16	Leviticus 27:10
17	Exodus 2:24, with additional “and”
18	Genesis 30:40
19	This final verse, which introduces the recitation of the thirteen attributes in the context of Sephardic seliḥot, does not have a parallel in the translation.

Isaac Gantwerk Mayer (transcription & naqdanut)

From a family of musicians, Isaac Gantwerk Mayer believes that creative art is one of the most powerful ways to get in touch with the divine. He composes music and poetry in Hebrew and English. (He also translates and authors his own original works.) Isaac runs a Jewish music transcription service, which will transcribe and set any Jewish music in any language, recorded or written. Contact his service on Facebook or via his music blog.

Isaac Gantwerk Mayer (translation)

From a family of musicians, Isaac Gantwerk Mayer believes that creative art is one of the most powerful ways to get in touch with the divine. He composes music and poetry in Hebrew and English. (He also authors his own original works and transcribes Hebrew and Aramaic text, adding niqqud and t'amim as needed.) Isaac runs a Jewish music transcription service, which will transcribe and set any Jewish music in any language, recorded or written. Contact his service on Facebook or via his music blog.

Reuven Eliyahu Yisrael (translation)

Reuven Eliyahu Yisrael (1856-1932) of Craiova from a long line of rabbinic leaders in Rhodes, was the last chief rabbi of the island. Rabbi Israel devoted a great part of his life to the translation in Ladino (Judeo-Spanish) of psalms, proverbs, poems and religious works, such as the “Kryiat de Izhak” (The Sacrifice of Isaac) and the Pirqei Avot. He served as Shaliah Tsibbur and ritual slaughterer in Rhodes for 18 years; traveled to Shuman, Bulgaria and from there to Craiova, Romania where he served as cantor and rabbi for 24 ½ years; spent the last 10 years of his life as Rabbi in Rhodes. On his last vist to Rhodes in the 1920's King Vittorio Emanuele of Italy bestowed on him the title of Knight of the Crown of Italy.

Ephraim bar Isaac of Regensburg

Ephraim ben Isaac ben Abraham of Regensburg (אפרים בן יצחק מרגנסבורג, a/k/a Ben Yakir; ca. 1110–1175), born in Regensburg, Germany was a German tosafist and liturgical poet known for his keen intellect, numerous piyyutim, and for controversy refusing to recognize any post-Talmudic authority. In his early years, he studied under Isaac ben Mordecai and Isaac ben Asher ha-Levi, later moving to France to study under Rabbeinu Tam of whom he was an early student. On his return from France he settled in his birth-town of Regensburg, where, along with Isaac ben Mordecai and Moses ben Abraham, he established a rabbinical collegium. It was also during this time that he served as a respected member of the Regensburg bet din. Ephraim wrote tosafot to various Talmudic treatises, some portions of which may be found in the printed tosafot as well as in other works. He wrote a commentary on Pirkei Avot and halakhic decisioning. He also apparently wrote "Arba Panim" a commentary on Seder Nezikin. Ephraim also employed the metric forms of Sephardi poetry and one of his seliḥot is in the Sephardi festival liturgy. Of apparent remarkable keenness of perception, he refused to recognize, either in the theoretical or in the practical field, any post-Talmudic authority, and often, therefore, came into conflict with his teachers and colleagues. Once, after a particularly heated dispute with the rabbis of Speyer, Rabbenu Tam answered Rabbi Ephraim sharply stating: "From the day I have known you, I have never heard you concede a point." Rabbenu Tam, however, appreciating Ephraim's selfless motives, bore him no ill will, even referring to him affectionately as "my brother Rabbi Ephraim." Another time, Rabbi Ephraim tried to introduce extensive modifications to the strict Passover regulations, in spite of the protest of Rabbi Ephraim ben Joseph, whose authority he refused to recognize. However Rabbi Ephraim is probably best known for abrogating established customs and religious regulations which had been long regarded as inviolable, because he saw no reason for their existence to be found in the Talmud. Despite his controversial nature, his halakic literature was still greatly respected and still achieved great success. He is considered by some as the greatest writer of piyyutim of his time. Over thirty two of his piyyutim are extant, many of which reflect the hardships suffered by the Jews of Germany in the Regensburg massacre of 1137 and during the Second Crusade. He later moved on to Worms, and then back to Regensburg, where he died.

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