The <I>Sefer ha-Orah<I>, the redaction of which is sometimes attributed, though wrongly so, to Nathan haMachiri, is a compilation of several works, which seem to have been written in Spain at the beginning of the fourteenth century. It consists of two principal elements; the first, German in origin, is similar to the Pardes now extant; the second is the work of the Spaniard, Judah ben Barzillai, of Barcelona (twelfth century). It is, of course, in the first that one finds fragments of works which date back to the disciples of Rashi. The <I>Mahzor Vitry</I> is a more or less homogeneous work. It contains rules of jurisprudence and of religious practice, Responsa by Rashi, by his predecessors, and by his contemporaries, prayers and liturgic poems, "Minor" Talmudic treatises, the whole divided into chapters following the yearly cycle, and bearing upon the various circumstances of life. The work contains many additions due to Isaac ben Durbal, or Durbalo, who visited the countries of Eastern Europe and was the disciple of Rabbenu Tam (about 1150). He is wrongly considered to be the redactor of the <I>Mahzor Vitry.</I> The author of the work is, without doubt, Simhah ben Samuel, of Vitry, a disciple of Rashi (about 1100), who availed himself, moreover, of the works of other pupils of the master. The <I>Mahzor Vitry</I> is of great importance not only for the historian of Rashi, but also for the historian of Franco - Jewish culture and literature at that time. The same may be said of the <I>Sefer ha-Pardes.</I> Yet this material must be used with the utmost caution; for it has come to us in a sad condition, disfigured by the compilers and copyists, who introduced elements from various sources and different epochs. The original works disappeared during the persecutions and <I>autos-da-fe</I> which followed one another in France and Germany. The redactions now extant come from Spain and Italy. These short analyses may give an idea of the collections not yet edited; for they all stand in relation one with the other, and are in great part formed of the same elements and derived from the same material. CHAPTER X POETRY ATTRIBUTED TO RASHI Almost immediately upon the birth of liturgical poetry in the time of the Geonim, an illustrious representative arose in the person of Eleazar ha-Kalir,[130] who came to exercise a profound influence upon his successors, and in Rashi's day this poetry attained a high degree of development. That was the time when Jews, instead of merely listening to the officiating minister, commenced to accompany him with their voices in antiphonal chants. Like most of the rabbis of his time, Rashi wrote liturgical poems, the number of which Zunz, with more or less surety, places at seven. Three are still preserved in some rituals. According to Luria, Rashi composed more than this number.