![the Open Siddur Project [logo]](https://opensiddur.org/wp-content/uploads/2018/09/Open-Siddur-Project-Logo-2016.svg){kind=logo}
Yom Meturgeman, or Translator’s Day, is a relatively recent reclamation of what has traditionally been seen as a day of mourning – the eighth of Tevet. On that day, so the rabbis say, the Septuagint was translated from Hebrew into Greek. This was seen as a tragedy by the rabbis, for whom Greek was associated with Hellenism and ultimately Christianity, but it hasn’t always been that way. Originally the translation of the Septuagint was celebrated as a miraculous occasion in works like the Letter of Aristeas. And while the rabbis looked askance at Greek, they did in fact, celebrate the work of Aramaic translators such as Onkelos and Jonathan, whose works were seen as providing a vital need by making the texts of the Bible accessible to a people that could not necessarily speak the original language anymore. As perspectives on language have shifted, translation has grown to be something worth celebrating, and the eighth of Tevet has been reclaimed by Jewish translators as a day to celebrate our work.
The following is a full series of qedushtaot (piyyutim leading up to the Shaḥarit qedusha) for Yom Meturgeman. The qedushta form, pioneered by great paytanim like Yannai and Qallir, might well be the single greatest height of piyyut structure, its symphony orchestra per sé. Every single part of it has its own unique form, but they all work together in a unified whole. This entire text could be recited as part of the repetition of the Shaḥarit amidah on the eighth of Tevet.
Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” This translation also uses the plural pronouns They/Their/Them to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.
TOGGLE COLUMNS (on/off):ADJUST COLUMN POSITIONS: select the column header cell and drag it where you want. show me!COPY INDIVIDUAL COLUMN(S): use CopyTables, a browser extension.
| Source (Hebrew) | Translation (English) |
|---|---|
מגן |
Magen |
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא אֵל עֶלְיוֹן גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה מֶֽלֶךְ עוֹזֵר וּמוֹשִֽׁיעַ וּמָגֵן׃ |
Blessed are You, CAUSE, Our God and God of our ancestors. God of Abraham, God of Isaac, and God of Jacob. Deity, great and mighty and awesome; Almighty Deity, who well repays kindness, and possesses all, and remembers the kindnesses of ancestors and sends a redeemer to their descendants for the Name’s Sake, in love. Sovereign, Help and Rescue and Shield— |
אֻׄמִּים שִׁבְעִים כִּלְשׁוֹנָם בָּׄבֶֽלָה קִבְּלוּם בִּגְלַל עֲווֹנָם גָּׄמַֽלְתָּ לְאַב גּוֹיִם בַּהֲמוֹנָם דִּׄבּוּר קֹֽדֶשׁ לְשׇׁמְרוֹ כְּאִישׁוֹנָם׃ |
Seventy nations[1] According to the rabbinic schema, there are seventy nations on earth, each with its own language. per their language received Babelwards due to their iniquity. You paid back the father of nations in their multitudes[2] Abraham, who according to rabbinic legend preserved the primordially-spoken Hebrew lost from other nations. with sacred words to guard as their own pupil. |
הִׄנֵּֽנוּ בָּנָיו לְבוּשֵׁי גְּדִיל כָּחֹל וְׄהִבְדַּֽלְנוּ בֵּין־שְׂפַת קֹֽדֶשׁ לְחֹל זִׄמְרָתֵֽנוּ בִּלְשׁוֹנְךָ בְּתֹף וּמָחוֹל חָׄמַֽלְתְּ עָלָיו וְהִרְבִּיתָֽנוּ כַּחוֹל׃ |
Behold us, his children, wearing blue fringe, and we have separated between holy speech and profane. Our songs are in your language, with drums and dance. You had mercy on him and increased us as sand. |
טְׄמֵאוֹת הָאֲרָצוֹת שֶׁשָּֽׁמָּה גָּלִֽינוּ יְׄהוּדִים הֻכְרַחְנוּ לְשַׁנּוֹת אֶת־פִּֽנּוּ כִּׄלְשׁוֹן עַם וְעַם וּמִלּוֹתָיו הָגִֽינוּ לָׄכֵן הִמְשַֽׁלְנוּ אִישׁ מְתֻרְגְּמָן כִּנִּֽינוּ׃ |
Impure are the lands to which we were exiled! We Jews were forced to change our mouths. Each people’s language and their words we pronounced, thus we appointed a man we call the Translator. |
כַּכָּתוּב — עַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ בָּבֶ֔ל כִּי־שָׁ֛ם בָּלַ֥ל יְהוָ֖ה שְׂפַ֣ת כָּל־הָאָ֑רֶץ וּמִשָּׁם֙ הֱפִיצָ֣ם יְהוָ֔ה עַל־פְּנֵ֖י כָּל־הָאָֽרֶץ׃ (בראשית יא:ט) |
As written: Thus THEY called its name Babel, for there the CAUSE babbled the speech of all the land, and from there the CAUSE scattered them over the face of all the earth. (Genesis 11:9) |
וְנֶאֱמַר — וְלֹא־יִקָּרֵ֥א ע֛וֹד אֶת־שִׁמְךָ֖ אַבְרָ֑ם וְהָיָ֤ה שִׁמְךָ֙ אַבְרָהָ֔ם כִּ֛י אַב־הֲמ֥וֹן גּוֹיִ֖ם נְתַתִּֽיךָ׃ (בראשית יז:ה) |
And said: No longer will your name be called Abram, but your name will be Abraham, for a father of a multitude of nations I have given you. (Genesis 17:5) |
וְנֶאֱמַר — כִּֽי־בָרֵ֣ךְ אֲבָרֶכְךָ֗ וְהַרְבָּ֨ה אַרְבֶּ֤ה אֶֽת־זַרְעֲךָ֙ כְּכוֹכְבֵ֣י הַשָּׁמַ֔יִם וְכַח֕וֹל אֲשֶׁ֖ר עַל־שְׂפַ֣ת הַיָּ֑ם וְיִרַ֣שׁ זַרְעֲךָ֔ אֵ֖ת שַׁ֥עַר אֹיְבָֽיו׃ (בראשית כב:יז) |
And said: For I will bless, bless you, and increase, increase your seed like the stars of heaven and like the sand that is by the seashore, and your seed will inherit its enemy’s gate. (Genesis 22:17) |
וְנֶאֱמַר — וְאֶת־עַמִּ֣י יוֹר֔וּ בֵּ֥ין קֹ֖דֶשׁ לְחֹ֑ל וּבֵין־טָמֵ֥א לְטָה֖וֹר יוֹדִעֻֽם׃ (יחזקאל מד:כג) |
And said: And they will teach My people between holy and profane, and make them know between impure and pure. (Ezekiel 44:23) |
וְנֶאֱמַר — הַֽ֭לְלוּהוּ בְתֹ֣ף וּמָח֑וֹל הַֽ֝לְל֗וּהוּ בְּמִנִּ֥ים וְעוּגָֽב׃ (תהלים קנ:ד) |
And said: Praise THEM with drum and dance, praise THEM with pipe and flute! (Psalms 150:4) |
וְנֶאֱמַר — אֵ֗יךְ נָשִׁ֥יר אֶת־שִׁיר־יְהוָ֑ה עַ֝֗ל אַדְמַ֥ת נֵכָֽר׃ (תהלים קלז:ד) |
And said: How can we sing the song of the CAUSE on foreign soil? (Psalms 137:4) |
וְנֶאֱמַר — וַיִּשְׁלַ֤ח סְפָרִים֙ אֶל־כָּל־מְדִינ֣וֹת הַמֶּ֔לֶךְ אֶל־מְדִינָ֤ה וּמְדִינָה֙ כִּכְתָבָ֔הּ וְאֶל־עַ֥ם וָעָ֖ם כִּלְשׁוֹנ֑וֹ לִהְי֤וֹת כָּל־אִישׁ֙ שֹׂרֵ֣ר בְּבֵית֔וֹ וּמְדַבֵּ֖ר כִּלְשׁ֥וֹן עַמּֽוֹ׃ (אסתר א:כב) |
And said: And he sent out books to all the king’s provinces, to each and every province in its script, and to each and every people in its language, that each man should rule his house and speak in his people’s language. (Esther 1:22) |
כִּלְשׁ֥וֹן עַמּֽוֹ הַמְּתֻרְגְּמָן מְפָרֵשׁ פֶּן־מֵחׇכְמָתָךְ עַם־זוּ יִתְחָרֵשׁ גּוֹנְנֵֽנוּ יוֹצֵר כׇּל־בִּנְיָן וָשֹֽׁרֶשׁ׃ |
In his people’s language the Translator explains lest from Your wisdom the Specific People be deafened. Shield us, Maker of each structure and root![3] Linguistic terms |
בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם׃ |
Blessed are You, CAUSE, Shield of Abraham. |
מחייה |
Meḥaye |
אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה רַב לְהוֹשִֽׁיעַ מָשִּׁיב הָרֽוּחַ וּמוֹרִיד הַגֶּֽשֶׁם מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר מִי כָמֽוֹךָ בַֽעַל גְּבוּרוֹת וּמִי דוֹמֶה לָּךְ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים׃ |
You are mighty forever, Master, You enliven the dead, greatly saving. You change the wind and bring down the rain. You provide for life in kindness, enliven the dead in great mercy, lift the fallen, heal the sick, free the bound, and keep faith with sleepers in the dust. Who is like you, Master of Powerful Acts, and who can be compared to you? Sovereign, who brings death and life and causes salvation to sprout. And trusted are You to enliven the dead— |
מַׄלְאָכִי נִקְרָא סוֹפֵר הַתּוֹרָה נָׄתָן־לָהּ כְּתָב וְלָשׁוֹן לְהוֹצִיא לְאוֹרָה סׄוֹפֵר רָאוּי לוּלֵא כְּבָר קָרָה עֶׄזְרָא כָהֲנָא וְסָפְרָא׃ |
Malachi[4] According to midrash, Malachi and Ezra were the same person. the scribe of the Teaching was called, who gave it script and language[5] Much of the midrashic material found in this piyyut is derived from Yerushalmi Megillah 1:9:4. to bring it to light. A worthy scribe, had it not already occured[6] According to Yerushalmi Megillah 1:9:4, Ezra would have merited to receive the Torah if it had not already been given. — Ezra the priest and scribe.[7] These three words in Aramaic. |
פַּׄרְשֶֽׁגֶן הַנִּשְׁתְּוָן נִיתַּן בְּיָדוֹ צַׄו אֶת־עַמָּךְ לְפָרֵשׁ אֶת־הוֹדוֹ קָׄרָא הוּא עִם־הַתִּרְשָׁתָא מִסֵּֽפֶר כְּבוֹדוֹ רָׄאָה כׇּל־הָעָם וַיִּשְׂמַח עַל־עׇמְדוֹ׃ |
The letter’s copy was given in his hand — command Your people to explain their splendor. He read with the Tirshatha[8] Nehemiah from the book of THEIR glory; all the people saw and rejoiced where they stood. |
שָׁׄרְתֵי הַדְּבִיר בְּעֵת קוֹל קְרָא שׂוֹם שֶֽׂכֶל וַיָּבִֽינוּ בַּמִּקְרָא תִּׄרְגְּמוּ אֶת־מִצְוָתָךְ הַבָּרָה תַּרְגּוּם קָבֽוּעַ עַד־תֹּם הַשִּׁירָה׃ |
The sanctum’s attendants[9] The Levites at the time of the voice’s call, giving it sense, they understood the scripture. They translated Your pure command — a set translation to the end of the song. |
כַּכָּתוּב — וַיְדַבֵּ֣ר מֹשֶׁ֗ה בְּאָזְנֵי֙ כָּל־קְהַ֣ל יִשְׂרָאֵ֔ל אֶת־דִּבְרֵ֥י הַשִּׁירָ֖ה הַזֹּ֑את עַ֖ד תֻּמָּֽם׃ (דברים לא:ל) |
As written: And Moses spoke in the ears of all the community of Israel the words of this song until their end. (Deuteronomy 31:30) |
וְנֶאֱמַר — מַשָּׂ֥א דְבַר־יְהֹוָ֖ה אֶל־יִשְׂרָאֵ֑ל בְּיַ֖ד מַלְאָכִֽי׃ (מלאכי א:א) |
And said: The burden of the word of the CAUSE to Israel by the hand of Malachi. (Malachi 1:1) |
וְנֶאֱמַר — וְזֶ֣ה ׀ פַּרְשֶׁ֣גֶן הַֽנִּשְׁתְּוָ֗ן אֲשֶׁ֤ר נָתַן֙ הַמֶּ֣לֶךְ אַרְתַּחְשַׁ֔סְתְּא לְעֶזְרָ֥א הַכֹּהֵ֖ן הַסֹּפֵ֑ר סֹפֵ֞ר דִּבְרֵ֧י מִצְוֺת־יְהֹוָ֛ה וְחֻקָּ֖יו עַל־יִשְׂרָאֵֽל׃ (עזרא ז:יא) |
And said: And this copy of the letter which the king Artaxerxes gave to Ezra the priest-scribe, scribe of the words of the commandments of the CAUSE and THEIR laws upon Israel. (Ezra 7:11) |
וְנֶאֱמַר — וַֽיִּקְרְא֥וּ בַסֵּ֛פֶר בְּתוֹרַ֥ת הָאֱלֹהִ֖ים מְפֹרָ֑שׁ וְשׂ֣וֹם שֶׂ֔כֶל וַיָּבִ֖ינוּ בַּמִּקְרָֽא׃ (נחמיה ח:ח) |
And said: And they read in the book, in the teaching of God, explained, and giving it sense, they understood the scripture. (Nehemiah 8:8) |
וְנֶאֱמַר — וַיֹּ֣אמֶר נְחֶמְיָ֣ה ה֣וּא הַתִּרְשָׁ֡תָא וְעֶזְרָ֣א הַכֹּהֵ֣ן ׀ הַסֹּפֵ֡ר וְהַלְוִיִּם֩ הַמְּבִינִ֨ים אֶת־הָעָ֜ם לְכָל־הָעָ֗ם הַיּ֤וֹם קָדֹֽשׁ־הוּא֙ לַיהוָ֣ה אֱלֹהֵיכֶ֔ם אַל־תִּֽתְאַבְּל֖וּ וְאַל־תִּבְכּ֑וּ כִּ֤י בוֹכִים֙ כָּל־הָעָ֔ם כְּשָׁמְעָ֖ם אֶת־דִּבְרֵ֥י הַתּוֹרָֽה׃ (נחמיה ח:ט) |
And said: And Nehemiah the Tirshatha and Ezra the priest-scribe and the levites making the people understand said to all the people: This day is holy to the CAUSE your God, do not mourn nor weep! (For all the people was weeping when they heard the words of the Teaching.) (Nehemiah 8:9) |
וְנֶאֱמַר — וַיֵּלְכ֨וּ כָל־הָעָ֜ם לֶאֱכֹ֤ל וְלִשְׁתּוֹת֙ וּלְשַׁלַּ֣ח מָנ֔וֹת וְלַעֲשׂ֖וֹת שִׂמְחָ֣ה גְדוֹלָ֑ה כִּ֤י הֵבִ֙ינוּ֙ בַּדְּבָרִ֔ים אֲשֶׁ֥ר הוֹדִ֖יעוּ לָהֶֽם׃ (נחמיה ח:יב) |
And said: And all the people went to eat and drink and give gifts and make a great rejoicing for they understood the words that were made known to them. (Nehemiah 8:12) |
וְנֶאֱמַר — פִּקּ֘וּדֵ֤י יְהֹוָ֣ה יְ֭שָׁרִים מְשַׂמְּחֵי־לֵ֑ב מִצְוַ֥ת יְהֹוָ֥ה בָּ֝רָ֗ה מְאִירַ֥ת עֵינָֽיִם׃ (תהלים יט:י) |
And said: The precepts of the CAUSE are upright, gladdening the heart; the command of the CAUSE is pure, enlightening the eyes. (Psalms 19:10) |
עֵינָֽיִם הַמְּתֻרְגְּמָן פּוֹקֵֽחַ כַּטַּל אִמְרָתָךְ לֶֽקַח טוֹב לוֹקֵחַ הַחֲיֵֽנוּ הַמַּמְטִיר וְרוֹפֵא וְרוֹקֵֽחַ׃ |
Eyes the Translator opens like the dew of Your Sayings, taking a good lesson. Enliven us, Rainmaker, Healer, and Curer! |
בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵּתִים׃ |
Blessed are You, CAUSE, who enlivens the dead. |
משלש |
Meshalesh |
יָוָן קָם וְהַדֹּב נִכְבַּשׁ צַדִּיק קִבְּלוֹ בַּכְּהֻנָּה נִלְבַּשׁ חָלָה וָמֵת וְנֶחֱנַט בִּדְבַשׁ קָמָה מַלְכוּת תַּלְמַי וַתְגֻבַּשׁ׃ |
Greece arose and the bear[10] Persia, based on the imagery of Daniel. was conquered. The righteous one greeted him clad in priesthood.[11] According to a legend recorded in Bavli Yoma 69a, High Priest Shimon the Righteous greeted Alexander the Great clad in his priestly garb, despite the fact it was normally forbidden outside of the Temple area. He grew sick and died and was mummified in honey.[12] Alexander the Great is rumored to have been buried in a golden sarcophagus full of honey, a method of preservation known as mellification. Ptolemy’s kingdom grew and consolidated. |
הׄוּא אָמַר קָנִֽיתִי־לִי אוֹצָר כׇּל־חׇכְמָה רַעֲיוֹנוֹת הַפְּלוֹסוֹפִין מִכׇּל־הָאֲדָמָה אֲבָל אֵין בְּיָדִי סִפְרֵי רֻחָמָה לְאַרְמוֹנִי הֲבִיאוּם וְאֵדְעָה לָמָּה׃ |
He said, “I acquired for myself a collection of all wisdom;[13] The Library of Alexandria. Much of this portion is based on the legend of the Septuagint’s translation found in the apocryphal Letter of Aristeas, as well as the variants of said legend found in rabbinic texts. philosophical ideas from all the land. But the books of the Graced One[14] Israel, based on a verse from Hosea. are not in my hand. Bring them to my palace so I may know why! |
הֵׄבִֽיאוּ לוֹ שִׁבְעִים זִקְנֵי יִשְׂרָאֵל כְּׄדֵי לְתַרְגֵּם אֶת־סִפְרֵי הָאֵל הֵׄן אִישׁ לְחַדְרוֹ זֶה לָזֶה אֵין שׁוֹאֵל נִׄפְלָא עָשָׂה לָהֶם וְלָֽנוּ הַגּוֹאֵל׃ |
They brought him seventy elders of Israel in order to translate the books of the Deity. Lo, one man per room, no questions to ask; the Redeemer did for them and us a wonder! |
כַּכָּתוּב — וְעַתָּ֕ה אֱמֶ֖ת אַגִּ֣יד לָ֑ךְ הִנֵּה־עוֹד֩ שְׁלֹשָׁ֨ה מְלָכִ֜ים עֹמְדִ֣ים לְפָרַ֗ס וְהָֽרְבִיעִי֙ יַעֲשִׁ֤יר עֹֽשֶׁר־גָּדוֹל֙ מִכֹּ֔ל וּכְחֶזְקָת֣וֹ בְעׇשְׁר֔וֹ יָעִ֣יר הַכֹּ֔ל אֵ֖ת מַלְכ֥וּת יָוָֽן׃ (דניאל יא:ב) |
As written: And now, truth I will tell you: behold three more kings will stand for Persia, and the fourth will be greatly enriched over all, and per his power in wealth he will rouse all against the kingdom of Greece. (Daniel 11:2) |
וְנֶאֱמַר — וְעָמַ֖ד מֶ֣לֶךְ גִּבּ֑וֹר וּמָשַׁל֙ מִמְשָׁ֣ל רַ֔ב וְעָשָׂ֖ה כִּרְצוֹנֽוֹ׃ (דניאל יא:ג) |
And said: And a great king[15] Alexander. will stand and rule from great rule and do what he wants. (Daniel 11:3) |
וְנֶאֱמַר — וָאֶתְּנָ֤ה לִבִּי֙ לָדַ֣עַת חָכְמָ֔ה וְדַ֥עַת הוֹלֵל֖וֹת וְשִׂכְל֑וּת יָדַ֕עְתִּי שֶׁגַּם־זֶ֥ה ה֖וּא רַעְי֥וֹן רֽוּחַ׃ (קוהלת א:יז) |
And said: And I set my mind[16] Literally: “heart.” The heart is the source of knowledge and understanding in Jewish traditional anatomy. to know wisdom and knowledge of folly and foolishness; I knew that this was also an idea of wind. (Ecclesiastes 1:17) |
וְנֶאֱמַר — אִמְר֥וּ לַאֲחֵיכֶ֖ם עַמִּ֑י וְלַאֲחֽוֹתֵיכֶ֖ם רֻחָֽמָה׃ (הושע ב:ג) |
And said: Say of your brothers, “My people,” and of your sisters, “Graced one!” (Hosea 2:3) |
וְנֶאֱמַר — וְֽ֭הַחׇכְמָה מֵאַ֣יִן תִּמָּצֵ֑א וְאֵ֥י זֶ֝֗ה מְק֣וֹם בִּינָֽה׃ (איוב כח:יב) |
And said: And wisdom, from where is it found? And what is the place of understanding? (Job 28:12) |
וְנֶאֱמַר — וַיֹּ֤אמֶר ׀ לָאָדָ֗ם הֵ֤ן יִרְאַ֣ת אֲ֭דֹנָי הִ֣יא חׇכְמָ֑ה וְס֖וּר מֵרָ֣ע בִּינָֽה׃ (איוב כח:כח) |
And said: And said to humankind: Lo,[17] According to Bavli Shabbat 31b, the word hen, here translated as “lo,” can be interpreted as the Greek word for ”one” — ἕν. This dual meaning is referenced in the piyyut itself. reverence of the Master is wisdom, and fleeing evil understanding! (Job 28:28) |
וְנֶאֱמַר — מִזְמ֡וֹר שִׁ֤ירוּ לַֽיהוָ֨ה ׀ שִׁ֣יר חָ֭דָשׁ כִּֽי־נִפְלָא֣וֹת עָשָׂ֑ה הוֹשִֽׁיעָה־לּ֥וֹ יְ֝מִינ֗וֹ וּזְר֥וֹעַ קָדְשֽׁוֹ׃ (תהלים צח:א) |
And said: A psalm. Sing to the CAUSE a new song, for THEY did wonders; THEIR right hand and THEIR holy arm salvations! (Psalms 98:1) |
וְנֶאֱמַר — יִמְלֹ֤ךְ יְהוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְלוּ־יָֽהּ׃ (תהלים קמו:י) |
And said: The CAUSE reigns forever; your God, Zion, from generation to generation; hallelujah! (Psalm 146:10) |
וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃ (תהלים כב:ד) |
And You are holy, enthroned on the praises of Israel. (Psalm 22:4) |
אל־נא |
El-Na |
אֵל נָא! יְׄצִׄירוֹת עֶֽשֶׂר יָצַֽרְתָּ בִּלְשׁוֹנָךְ חֻׄקֶּֽׄיךָ וּמִשְׁפָּטֶיךָ נֶהֱגֶה בִּלְשׁוֹנֵֽנוּ |
O Deity, please! Ten crafts You crafted[18] Pirkei Avot 5:1 — in ten utterances the word was created. in Your language; Your laws and Your judgments we pronounce in our language. |
הָׄרִׄים וּגְבָעוֹת הֲרִימֽוֹתָ בִּלְשׁוֹנָךְ אֱׄלֹׄהֵי הָאֱלֹהִים נְבָרְכָךְ בִּלְשׁוֹנֵֽׄנוּ |
Mountains and hills You raised in Your language; God of gods, we bless You in our language. |
בִּׄנְׄיַן עוֹלָם בָּנִֽיתָ בִּלְשׁוֹנָךְ אַׄבִּֽׄיעָה חִידוֹת וּנְהַלְלָךְ בִּלְשׁוֹנֵֽנוּ |
An eternal structure You built in Your language; let me expound riddles,[19] Psalm 78:2 so we praise You in our language. |
רָׄהִׄיטֵי הַמִּקְדָּשׁ הֲקִימֽוֹתָ בִּלְשׁוֹנָךְ מַׄהֲׄרוּ עַמִּי וּנְשַׁבֵּֽחַ בִּלְשׁוֹנֵֽנוּ |
The Temple’s furnishings You set in Your language; quickly, my people, let us laud in our language. |
כֹּׄהׄ אָמַר רָם וְנִשָּׂא בִּלְשׁוֹנָךְ נֹֽׄחַׄ קִבֵּל שֶׁנּוֹדֶה־לָךְ בִּלְשׁוֹנֵֽנוּ | |
זִׄקְׄנֵי הָעָם הֶחְכַּֽמְתָּ בִּלְשׁוֹנָךְ אִׄםׄ נׄוֹאֲמִים נְסַפֵּר תְּהִלָּתָךְ בִּלְשׁוֹנֵֽנוּ׃ |
You made the people’s elders wise in Your language; if we speak let us tell Your praises in our language. |
חי וקים |
Ḥay-v-Qayyam |
חַיּ וְקַיָּם נוֹרָא וּמָרוֹם וְקָדוֹשׁ׃ |
Living and enduring, awesome and high and holy. |
אָׄמַר רִבִּי יוֹנָתָן בְּׄבֵית גּוּבְרִין מַאֲמָר נָתָן גְּׄדוֹלוֹת בְּשָׂפוֹת אַרְבַּעְתָּן דְּׄעוּ בַּלְשָׁנִים לְדַבֵּר אוֹתָן׃ |
Said Rabbi Yonatan,[22] This entire piyyut is an elaboration of the midrash of four languages found (among other locations) in Yerushalmi Megillah 1:9:3 in Beit Guvrin he gave an utterance: Four are the great languages. Know them, linguists, to speak them. |
הָׄרִאשׁוֹנָה לְשׁוֹן הַיְּוָנִים וְׄטוֹב הוּא לְשִׁירָה וּרְנָנִים זִׄמְרָתוֹ מַצְהִיל פָּנִים חֵׄטְא אַחֲרָיו וְסִפְרֵי מִינִים׃ |
The first is the language of the Greeks, which is good for song and chants. Its hymnody reddens the face; but sin and heretical books come after it.[23] Bavli Ḥagiga 15b claims that Aḥer (Elisha ben Abuya) was tempted to heresy through Greek songs. |
טְׄמֵאֵי קְרַב בַּעֲלֵי רוֹמִי יָׄרְדוּ בַּמִּלְחָמָה עֲלֵי עַמִּי כָּׄתְבוּ בִּלְשׁוֹן אֲדוֹמִי לְׄשׁוֹנָם לִפְגֹּֽעַ בְּלוֹחֲמִי׃ |
The battle-defiled masters of Rome came down in war against my people. They wrote in the Edomite language,[24] Latin, the language for battle. their language to harm my warrior. |
מִׄסְפֵּד וִילָלָה אֲרָמִית נִׄבְכֶּה בִּקְבוּרַת עָמִית סׄוּרְסִי לְהַזְכָּרָה נְאוּמִית עַׄל־יַד מְחַיֶּה וּמֵמִית׃ |
Eulogies and wailing? Aramaic. Let us cry at the burial of a fellow. Syriac for rhetorical commemoration at the hand of the Dealer of Life and Death. |
פַּׄעֲמַֽיִם בְּאַהֲבָה שְׁמַע אוֹמְרִים צְׄרוּפָה אִמְרָתָךְ בִּלְשׁוֹן הָעִבְרִים קׄוֹלֵֽנוּ בִּלְשׁוֹן הַקֹּֽדֶשׁ נָרִים רֵׄאשִׁית יְהִי־אוֹר דְּבָרֶֽיךָ מְאִירִים׃ |
Twice in love we say the Shema’, Your saying refined in the language of the Hebrews. Our voices we will raise in the Holy Tongue, the first of Your words — “Let light be” — illuminate.[25] The mystics claim that the earth was created in Hebrew. |
שֶׁׄכֵּן אַרְבַּע לְשׁוֹנוֹת גְּדוֹלוֹת תַּׄקִּיפוֹת הֵֽנָּה בִּקְרִיאָה בְּקוֹלוֹת חֲׄכָמִים לִמְּדֽוּנוּ מָה שֶׁהֵם מְסַמְּלוֹת זִׄקְׄנֵי הָעָם נַפְשׁוֹתֵיהֶם עוֹלוֹת׃ |
Thus four great languages powerful are they in reading aloud. The sages taught us what they signify. Elders of the people — may their souls ascend! |
אל־נא |
El-Na |
אֵל נָא לְעוֹלָם תָּעֳרׇץ וּלְעוֹלָם תֻּקְדָּשׁ וּלְעוֹלְמֵי עוֹלָמִים תִּמְלוֹךְ וְתִתְנַשֵׂא הָאֵל מֶֽלֶךְ נוֹרָא מָרוֹם וְקָדוֹשׁ כִּי אַתָּה הוּא מֶֽלֶךְ מַלְכֵי הַמְּלָכִים מַלְכוּתוֹ נֶֽצַח נוֹרְאוֹתָיו שִֽׂיחוּ סַפְּרוּ עֻזּוֹ פָּאֲרֽוּהוּ צְבָאָיו קַדְּשֽׁוּהוּ רוֹמְמֽוּהוּ רוֹן שִׁיר וָשֶֽׁבַח תּֽוֹקֶף תְּהִלוֹת תִּפְאַרְתּוֹ׃ |
O Deity, please forever be adored and forever be sanctified and forever and ever reign and be exalted, Sovereign Deity, awesome and high and holy. For You are Sovereign, Sovereign of sovereigns; Your reign is eternal. Converse of THEIR Wonders; tell THEIR strength; may THEIR forces glorify THEM, sanctify THEM, exalt THEM, hymn, song, laudation, awesome praises of THEIR glory. |
קיקלר
|
Qiqlar |
תִּׄרְגְּמוּ הַשִּׁבְעִים אָׄמְרוּ הַיּוֹדְעִים שָׁׄנִינוּ בִּׄיוָנִית עַד־נָעִים קָדוֹשׁ׃ |
The seventy translated; the knowing ones said; changing in Greek until pleasant;[26] This piyyut lists the thirteen changes made in the Septuagint according to the midrash found (among other locations) in Masechet Sofrim 1:8, Bavli Megillah 9a, and Yerushalmi Megillah 1:9:13. Not all of these alterations are found in the Septuagint as we know it, but some of them (such as the third, eighth, ninth, and twelfth) are. holy! |
אֶׄל־שָׂפָה לֹא־בְּרוּרָה תַּׄלְמַי צִוָּה תַּרְגּוּם תּוֹרָה בָּׄרוּךְ שׁׄוֹמֵר בְּרִית וְיוֹצֵר אוֹרָה קָדוֹשׁ׃ |
To an unclear speech Ptolmey ordered to translate the Teaching. Bless the covenant’s guardian and light’s creator; holy! |
תִּׄקּוּן רִאשׁוֹן אֱלֹהִים בָּרָא בְּרֵאשִׁית פֶּן יָבוֹא עַל־לִבּוֹ שֶׁאֵׄל נִבְרָא מֵרֵאשִׁית׃ תִּׄרְגְּמוּ הַשִּׁבְעִים אָׄמְרוּ הַיּוֹדְעִים שָׁׄנִינוּ בִּׄיוָנִית עַד־נָעִים קָדוֹשׁ׃ |
The 1st correction: God created in the beginning[27] Rather than “In the beginning created God.” Genesis 1:1 lest it come to his mind[28] Literally: “heart.” The heart is the source of knowledge and understanding in Jewish traditional anatomy. the Deity was created at the beginning. The seventy translated; the knowing ones said; changing in Greek until pleasant; holy! |
שִׁׄנּוּי שֵׁנִי אֶעֱשֶׂה אָדָם בְּצֶֽלֶם פֶּן יָבוֹא עַל־לִבּוֹ שֶׁבְּׄרִיאָה מִשְּׁתֵּי רָשׁוּיוֹת בְּחֶֽלֶם׃ אֶׄל־שָׂפָה לֹא־בְּרוּרָה תַּׄלְמַי צִוָּה תַּרְגּוּם תּוֹרָה בָּׄרוּךְ שׁׄוֹמֵר בְּרִית וְיוֹצֵר אוֹרָה קָדוֹשׁ׃ |
The 2nd change: I will make humanity[29] Rather than “Let us make humanity.” Genesis 1:26 lest it come to his mind that creation was of two forces, in folly. To an unclear speech Ptolmey ordered to translate the Teaching. Bless the covenant’s guardian and light’s creator; holy! |
רַׄעֲיוֹן שְׁלִישִׁי וַיְכַל בַּשִּׁשִּׁי פֶּן יָבוֹא עַל־לִבּוֹ שֶׁגַּׄם עָבַד בַּיּוֹם הַחֲרִישִׁי׃ תִּׄרְגְּמוּ הַשִּׁבְעִים אָׄמְרוּ הַיּוֹדְעִים שָׁׄנִינוּ בִּׄיוָנִית עַד־נָעִים קָדוֹשׁ׃ | |
קְׄרִיאָה רְבִיעִית זָכָר וּנְקֵבָה בְּרָאוֹ פֶּן יָבוֹא עַל־לִבּוֹ שֶׁדְּׄמוּיוֹת שְׁתַּֽיִם בְּרָאוֹ׃ אֶׄל־שָׂפָה לֹא־בְּרוּרָה תַּׄלְמַי צִוָּה תַּרְגּוּם תּוֹרָה בָּׄרוּךְ שׁׄוֹמֵר בְּרִית וְיוֹצֵר אוֹרָה קָדוֹשׁ׃ |
The 4th reading: Male and female THEY created him.[32] Rather than “created them.” Genesis 2:5. lest it come to his mind that THEY made him[33] The primordial human, who was created according to both rabbinic legend and Greek philosophy as both male and female. in two bodies. To an unclear speech Ptolmey ordered to translate the Teaching. Bless the covenant’s guardian and light’s creator; holy! |
צׄוּרָה חֲמִישִׁית הָבָה אֵרְדָה וְאָבְלָה פֶּן יָבוֹא עַל־לִבּוֹ שֶׁהׄוּא עִם אֲחֵרִים יָרַד בָּבֶֽלָה׃ תִּׄרְגְּמוּ הַשִּׁבְעִים אָׄמְרוּ הַיּוֹדְעִים שָׁׄנִינוּ בִּׄיוָנִית עַד־נָעִים קָדוֹשׁ׃ |
The 5th form: Come, I will descend and babble[34] Rather than “let us descend and babble.” Genesis 11:7 lest it come to his mind that THEY came with others to Babel. The seventy translated; the knowing ones said; changing in Greek until pleasant; holy! |
פֵּׄרוּשׁ שִׁשִּׁי וַתִּצְחַק שָׂרָה בִּקְרוֹבֶֽיהָ פֶּן יָבוֹא עַל־לִבּוֹ שֶׁוָּׄתִיק גַּם־שָׂנֵא מַחְשְׁבוֹתֶֽיהָ׃ אֶׄל־שָׂפָה לֹא־בְּרוּרָה תַּׄלְמַי צִוָּה תַּרְגּוּם תּוֹרָה בָּׄרוּךְ שׁׄוֹמֵר בְּרִית וְיוֹצֵר אוֹרָה קָדוֹשׁ׃ |
The 6th exegesis: And Sarah laughted with her fellows[35] Rather than “within herself.” Genesis 18:12 lest it come to his mind that the Ancient hates her thoughts.[36] Abraham wasn’t rebuked but Sarah was, although they both laughed. The rabbis say that this is because Abraham privately laughed, but Sarah laughed in public, which is more shameful. To an unclear speech Ptolmey ordered to translate the Teaching. Bless the covenant’s guardian and light’s creator; holy! |
עִׄנְיָן שְׁבִיעִי וּבִרְצוֹנָם עִקְּרוּ אֵבוּס פֶּן יָבוֹא עַל־לִבּוֹ שֶׁזַּׄכָּאִים חָטְאוּ בַּל־כִּבּוּס׃ תִּׄרְגְּמוּ הַשִּׁבְעִים אָׄמְרוּ הַיּוֹדְעִים שָׁׄנִינוּ בִּׄיוָנִית עַד־נָעִים קָדוֹשׁ׃ |
The 7th matter: And in their desire dug a trough[37] As opposed to “they killed a man… maimed an ox,” the midrash reads “they killed an ox… dug a trough.” Genesis 49:6 lest it come to his mind that the righteous sinned irredeemably. The seventy translated; the knowing ones said; changing in Greek until pleasant; holy! |
סׄוֹפְרוּת שְׁמִינִית עַל־נוֹשֵׂא בְּנֵי־אָדָם פֶּן יָבוֹא עַל־לִבּוֹ שֶׁחֲׄמוֹר מַתְאִים לְיַעֲדָם׃ אֶׄל־שָׂפָה לֹא־בְּרוּרָה תַּׄלְמַי צִוָּה תַּרְגּוּם תּוֹרָה בָּׄרוּךְ שׁׄוֹמֵר בְּרִית וְיוֹצֵר אוֹרָה קָדוֹשׁ׃ |
The 8th scription: On people-carriers[38] As opposed to “on a donkey.” Exodus 4:20. The censorship of donkey imagery with regards to Moses, also found in the twelfth alteration, might be related to the common accusation in classical-era Egypt that the Jews were donkey-worshippers. While not all of the alterations found in this midrash are attested, both of the donkey censorships are. lest it come to his mind that a donkey befit his purpose. To an unclear speech Ptolmey ordered to translate the Teaching. Bless the covenant’s guardian and light’s creator; holy! |
נְׄאוּם תְּשִׁיעִי וּבִשְׁאָר אֲרָצוֹת פֶּן יָבוֹא עַל־לִבּוֹ שֶׁטֻּׄמְּאוּ רַק בְּאֶֽרֶץ זֹאת׃ תִּׄרְגְּמוּ הַשִּׁבְעִים אָׄמְרוּ הַיּוֹדְעִים שָׁׄנִינוּ בִּׄיוָנִית עַד־נָעִים קָדוֹשׁ׃ |
The 9th rhetoric: And in other lands[39] As opposed to merely mentioning Egypt. Exodus 12:40 lest it come to his mind they were defiled[40] In Egypt the people Israel descended to impurity. But the math doesn’t add up if it’s just Egypt. only in that land. The seventy translated; the knowing ones said; changing in Greek until pleasant; holy! |
מַׄאֲמָר עֲשִׂירִי זַאֲטוּטֵי בְּנֵי יִשְׂרָאֵל פֶּן יָבוֹא עַל־לִבּוֹ שֶׁיַּׄשְּׁרוּ רַק נַעֲרֵי יִשְׂרָאֵל׃ אֶׄל־שָׂפָה לֹא־בְּרוּרָה תַּׄלְמַי צִוָּה תַּרְגּוּם תּוֹרָה בָּׄרוּךְ שׁׄוֹמֵר בְּרִית וְיוֹצֵר אוֹרָה קָדוֹשׁ׃ |
The 10th utterance: The elect of the children of Israel[41] As opposed to “the youths.” Exodus 24:5. The midrash also includes Exodus 24:11 with the same replacement. lest it come to his mind only the lads of Israel were upright. To an unclear speech Ptolmey ordered to translate the Teaching. Bless the covenant’s guardian and light’s creator; holy! |
לִׄמּוּד עַשְׁתֵּי עָשָׂר צְעִירַת הָרַגְלַֽיִם פֶּן יָבוֹא עַל־לִבּוֹ שֶׁכֵּׄן גִּדְּפוּ אֶת־אִשְׁתִּי נְעִימַת הָעֵינַֽיִם׃ תִּׄרְגְּמוּ הַשִּׁבְעִים אָׄמְרוּ הַיּוֹדְעִים שָׁׄנִינוּ בִּׄיוָנִית עַד־נָעִים קָדוֹשׁ׃ |
The 11th teaching: The hairy-footed one[42] As opposed to “the hare.” Leviticus 11:6. Rabbinic legend states that Ptolemy’s wife was named Arnevet. In fact, the first Ptolemy’s father was named Lagos, or “rabbit.” lest it come to his mind “they insulted my sweet-eyed wife!” The seventy translated; the knowing ones said; changing in Greek until pleasant; holy! |
חִׄזּוּק שְׁנֵים עָשָׂר לֹא חֶֽמֶד אֶחָד מֵהֶם פֶּן יָבוֹא עַל־לִבּוֹ שֶׁזָּׄכָה רַק חֲמוֹר מֵהֶם׃ אֶׄל־שָׂפָה לֹא־בְּרוּרָה תַּׄלְמַי צִוָּה תַּרְגּוּם תּוֹרָה בָּׄרוּךְ שׁׄוֹמֵר בְּרִית וְיוֹצֵר אוֹרָה קָדוֹשׁ׃ |
The 12th buttress: Not one precious thing of theirs[43] As opposed to “one donkey of theirs.” Numbers 16:15. lest it come to his mind that he merited only their donkey. To an unclear speech Ptolmey ordered to translate the Teaching. Bless the covenant’s guardian and light’s creator; holy! |
קְׄרִיאָה שְׁלוֹשׁ עֶשְׂרֵה לֹא צִוִּיתִי לְעוֹבְדָם פֶּן יָבוֹא עַל־לִבּוֹ שֶׁאִׄםׄ נִׄצְּרוּ לֹא בָּרָאתִי מַעֲמָדָם׃ |
The 13th reading: I did not command to serve them[44] As opposed to “I did not command them.” Deuteronomy 17:3. The midrash also includes Deuteronomy 4:19 with the addition of “to illuminate,” both to clarify that God has power over celestial bodies. lest it come to his mind were they made, I did not create their standing. |
תִּׄרְגְּמוּ הַשִּׁבְעִים אָׄמְרוּ הַיּוֹדְעִים שָׁׄנִינוּ בִּׄיוָנִית עַד־נָעִים קָדוֹשׁ׃ |
The seventy translated; the knowing ones said; changing in Greek until pleasant; holy! |
אֶׄל־שָׂפָה לֹא־בְּרוּרָה תַּׄלְמַי צִוָּה תַּרְגּוּם תּוֹרָה בָּׄרוּךְ שׁׄוֹמֵר בְּרִית וְיוֹצֵר אוֹרָה קָדוֹשׁ׃ |
To an unclear speech Ptolmey ordered to translate the Teaching. Bless the covenant’s guardian and light’s creator; holy! |
רהיט |
Rahit |
וּבְכֵן… וַֽיִּקְרְא֥וּ בַסֵּ֛פֶר בְּתוֹרַ֥ת הָאֱלֹהִ֖ים מְפֹרָ֑שׁ וְשׂ֣וֹם שֶׂ֔כֶל וַיָּבִ֖ינוּ בַּמִּקְרָֽא׃ |
And so… And they read in the book, in the teaching of God, explained, and giving it sense, they understood the scripture.[45] Nehemiah 8:8 |
וַֽיִּקְרְא֥וּ יְׄשִׁישִׁים צָׄדִיקים וּמַדְרִישִׁים חֻׄקִּׄים וּמִשְׁפָּטִים קָֽרְאוּ לָֽנוּ |
And they read, — the seniors, righteous ones, and interpreters; laws and rulings they read for us, |
בַסֵּ֛פֶר הָׄעֶֽבֶד רִׄבּוֹנוֹ זָבָד זֶֽבֶד אֱׄלֹׄהֵי עוֹלָם זָבָד לָֽׄנוּ |
In the book — of the servant,[46] Moses whose Master granted a boon; the God of Eternity granted for us. |
בְּתוֹרַ֥ת הַׄקְּדֻשָּׁה כְּׄתוּבִים מִלִּים בַּל־דְּרָשָׁה הֵׄןׄ הַמְּתֻרְגְּמָן מְתַרְגֵּם לָנוּ |
In the teaching of — holiness are written words inexplicable. Lo, the Translator translates for us. |
הָאֱלֹהִ֖ים בְּׄבֵרוּרָהּ חָפֵץ נָׄא אַל בֵּין־פְּסוּקִים תְּקַפֵּץ אֲׄבׄוֹת הַתַּרְגּוּם בֵּרְרוּ לָֽנוּ |
God — desires their clarity. Please, do not skip between verses! Fathers of the translation clarified for us. |
מְפֹרָ֑שׁ רָׄחַשׁ לִבּוֹ הַׄגֵּר שֶׁחׇכְמָה בּוֹ מֵׄרוֹמִי בָּא אוּנְקְלוֹס לַעֲזֹר לָֽׄנוּ |
Explained, — quick was the heart of the proselyte[47] Onkelos, author of the canonical targum of the Torah, is said to have been a proselyte originating from an imperial family. in whom was wisdom; from Rome came Onkelos as help for us. |
וְשׂ֣וֹם וְׄקָבֽוּעַ לַחֻמָּשׁ יְׄשַׁר כּוֹחוֹ מַמָּשׁ עַׄלׄ־מוֹרֶֽשֶׁת מֹשֶׁה שֶׁנָּתַן לָֽׄנוּ |
And giving it — and set for the fivefold;[48] The Torah truly upright was his strength upon the inheritance that Moses gave for us. |
שֶׂ֔כֶל חׇׄכְמָה וּבִינָה זָׄכָה יְהוֹנָתָן לְקַבֵּל תְּבוּנָה קְׄרִיאוֹת הַנְּבִיאִים תִּרְגֵּם לָֽׄנוּ |
Sense, — wisdom, and understanding, Jonathan[49] Jonathan son of Uzziel, author of the canonical targum of the Prophets. merited receiving comprehension; prophetic readings he translated for us. |
וַיָּבִ֖ינוּ אׄוּנְקְלוֹס וִיהוֹנָתָן מִׄדְרָשִׁים וְאַגָּדוֹת אֵיתָן נָׄעִים לְפַרְסְמָם בְּפַרְהֶֽסְיָה לָֽנוּ |
They understood, — Onkelos and Jonathan, legends and stories of the mighty, sweet to publicize them publicly for us. |
בַּמִּקְרָֽא וּׄבְעַל־פֶּה נִמְצָאוֹת אֲׄמִתּוֹת טוֹבוֹת וְנָאוֹת מִׄןׄ־חֲכָמֵֽינוּ יָצָא קֹֽשֶׁט לָֽנוּ׃ |
The scripture — and oral law, in which good and proper truths are found; from our sages came verity for us. |
סילוק |
Silluq |
וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה כִּי אַתָּה קְדוֹשׁ יִשְׂרָאֵל וּמוֹשִֽׁיעַ׃ |
And so, and to You holiness ascends, for You are the Holy One and Savior of Israel.[50] The following piyyut is largely based on the instructions for the translator found in the Bavli, from Megillah 25a to the end of the chapter. |
בָּׄלַׄתׄ עָׄקָׄןׄ נִׄשְׁׄפֶּׄהׄ סִימָן לִקְרִיאוֹת נָאוֹת לַמְּתֻרְגְּמָן׃ |
BeLT-CoCooN-No-SPaM[51] Obviously not the same as the Hebrew mnemonic, but the same function — each consonant reflects a different following narrative. is the mnemonic to readings befitting a translator.[52] The following passages are both read and translated, despite the fact they may seem inappropriate for translation. |
עֲבֵרַת מָה־לִפְנִים וּמָה־לְאָחוֹר לֹא מַפְסִיק אֶת־תַּרְגּוּם בְּׄרֵאשִֹׁית אוֹר וְשָׁחֹר׃ | |
אֵין בְּעָיָה מִשּׁוּם זְכוּת אֵיתָן נְתַרְגֵּם מָה שֶׁלּׄוֹט עָשָׂה אִתָּן׃ | |
תָּׄמָר וִיהוּדָה מַעֲשֶׂה בִּזְכוּתוֹ כִּי הִתְוַדָּה וּבִקֵּשׁ סְלִיחָה לְחַטָּאתוֹ׃ |
Tamar and Judah is a matter in his merit, for he confessed and sought forgiveness for his sin. |
מַעֲשֵׂה עֵֽׄגֶל רִאשׁוֹן גַּם מְתֻרְגָּם וְנִקְרָא שֶׁעַם קְשֵׁה עֹֽרֶף יָשׁוּב וְיִירָא׃ |
The first matter of the calf[57] Exodus 32:1-6 is translated and read, for the stiff-necked people will return and revere. |
קְׄלָלוֹת וּבְרָכוֹת נִקְרָאוֹת וּמְתֻרְגָּמוֹת אַל־יָפִֽיגוּ לְבָבוֹת הַצִּבּוּר הָרַכּוֹת׃ |
The curses and blessings are read and translated; let not the soft hearts of the community melt! |
עֳנָׄשִׁין נִקְרָאִין וּמְתֻרְגָּמִין פֶּן־מִפַּֽחַד אַל־תִּדְאַג כִּי הָעָם יַאֲמִין׃ |
Punishments are read and translated, do not worry lest the people believe out of fear. |
אַמְנׄוֹן וְתָמָר וְגַם קְרַב אַבְשָׁׄלוֹם נִקְרָאִים אַל־תַּחְשֹׁשׁ שֶׁיַּשְׁחִיר יַהֲלוֹם׃ | |
פִּׄילֶֽגֶשׁ בַּגִּבְעָה גַּם מַעֲשָׂהּ נִזְכֹּר כִּי אוּלַי יֵשׁ תִּקְוָה מֵעֵֽמֶק עָכוֹר׃ | |
הׄוֹדַע אַחֲרוֹן אֲבָל רַבִּי אֱלִיעֶֽזֶר אוֹמֵר שֶׁלְּקׇרְאָהּ לְהַפִּיל אֶת־הַנֵּֽזֶר׃ |
“Make known”[63] Ezekiel 16 last, but Rabbi Eliezer says that to read it is to cast down the crown.[64] Bavli Megillah 25b. Rabbi Eliezer was opposed to the recitation of Ezekiel 16 as a haftara. Once when in the presence of a reader who began to read it he responded, “Before making known Jerusalem’s abominations, make known your mother’s.” |
וְגַם יֵשׁ קְרִיאוֹת שֶׁאָסוּר לְתַרְגְּמָן וּכְדֵי שֶׁנִּזְכֹּר רָׄעָׄבׄ דָּׄןׄ סִימָן׃ |
So too are there readings which are forbidden to translate, and so we can remember them, the mnemonic is RoC-PaD-oN.[65] Not the same as the Hebrew mnemonic, see prior note. |
מַעֲשֵׂה רְׄאוּבֵן לֹא מְתֻרְגָּם עַד בְּנֵי יַעֲקֹב שֶׁבִּשְׁבִילוֹ הׇפְכִי אֲגַם׃ | |
עֵֽׄגֶל שֵׁנִי יְהֵא אָדָם זָהִיר כִּי אַהֲרֹן טָעָה לִקְרֹא פָּז מָהִיר׃ |
The second calf[68] Exodus 32:21-25. Here Aaron, due to lack fo care, says “the calf came out,” which implies that the calf could move of its own volition. — one must be careful, for Aaron erred in calling gold quick. |
בִּׄרְכַּת כֹּהֲנִים כִּי יִשָּׂא פְּנֵי אֵל אֶחָד הוּא לֹא־יִשָּׂא פָנִים וְלֹא־יִקַּח שֹֽׁחַד׃ | |
דָּׄוִד וְאַמְנׄוֹן לֹא אֲבָל מָה עַל־תָּמָר אַל־תִּרְגְּמוּ אִם־אַמְנוֹן בֶּן־דָּוִד תַּלְמוּד לוֹמַר׃ |
David and Amnon, no, but what about Tamar? Don’t translate if the verse says “Amnon son of David.”[71] This is an example of the halakhic form known as an ukimta — resolving a contradiction by limiting the scope. The baraita says to translate the story of Amnon, but the mishnah says not to, so the ukimta suggests the mishna is speaking specifically of the phrase “Amnon son of David” in II Samuel 13:1 |
קִרְאוּ בָּהּ לְשֶׁבַח כׇּל־כָּתוּב בָּהּ לִגְנַאי לִכְבוֹד הַתּוֹרָה אֲשֶׁר נָתַן יְהֹוָה׃ |
Read it refinedly whenever it is written rudely, to honor the Torah that the CAUSE gave. |
שַׁׄנְּנוּ גּׄוֹמְלִים לִׄלְמֹד וְלִקְרֹא יִשְׁכָּבֶֽנָּה עֵׄינַֽיִם פֹּׄה לׄוֹמְדוֹת כִּי טְחוֹרִים תִּרְאֶֽינָה׃ |
Repeat, recompensors, to teach[72] This portion of the piyyut relies on nearly untranslatable wordplay to allude to the impolite word written out and not read. This phrase implies the root shin-gimel-lamed, which literally means “to fuck” but is read as “to sleep with.” and to read “he will sleep with her.” Eyes here learn[73] This phrase implies the root ayin-peh-lamed, which literally means “hemorrhoids” but is read as “tumors.” that “tumors” they will see. |
חָׄטָא רֹׄאשְׁךָ מִיָּׄד כִּי לֹא אָמַרְתָּ צוֹאָה שַׁׄי בְּיַׄד נִׄין כִּי מִמֵּי רֶֽגֶל הַתְּבוּאָה׃ |
Sin on your head immediately[74] This phrase implies the root ḥet-resh-yod, which literally means “shit” but is read as “dung.” if you didn’t say “dung.” A gift in a grandchild’s hand[75] This phrase implies the root shin-yod-nun, which literally means “piss” but is read as “leg’s water.” is producing from leg-water. |
בּֽוֹאוּ נִרְאוּ כִּי קָשֶׁה הוּא הֶעָמֵל שֶׁהַמְּתֻרְגְּמָן נוֹדֵב כִּי הוּא לַצִּבּוּר חוֹמֵל׃ |
Come, we will see that difficult is the labor that the translator volunteers for he has mercy on the community. |
וְלֹא־לְדַבֵּר עַל בַּֽעַל הַקְּרִיאָה שֶׁצָּרִיךְ לַהֲגוֹת בַּמִּלֵּי יִרְאָה׃ |
And not to mention the lector, who must pronounce the words of awe. |
כׇּל־זֶה וְזֶה וְהֵם בְּנֵי אָדָם לֹא מַֽלְאֲכֵי־אֵשׁ אֶֽלָּא בָּשָׂר וָדָם׃ |
Each and every one of them are human beings, not fire-angels but flesh and blood. |
כׇּל־הַזְּמַן הַמַּלְאָכִים וְשַׂרְפֵי הַקֹּֽדֶשׁ וּכְרוּבִים וְחַיּוֹת מִרְכֶּֽבֶת הַקֹּֽדֶשׁ שֶׁאֵין מַפְטִירִין בְּמַעֲשָׂהּ כִּי־הוּא קֹֽדֶשׁ אֲבָל יֵשׁ מַפְטִירִין בּוֹ בְּחַג עֲצֶֽרֶת הַקֹּֽדֶשׁ וּמְשָׁרְתִים וְאֶרְאֶלִּים וְכׇל־בְּרִיאוֹת הַקֹּֽדֶשׁ קוֹרְאִים זֶה לָזֶה בְּשָׁלוֹשׁ קְדֻשּׁוֹת בַּקֹּֽדֶשׁ׃ |
Meanwhile the messenger-angels and the holy snake-angels, and the mount-angels and the beast-angels of the holy chariot — of whose matter[76] Ezekiel 1 we do not conclude for it is holy, though some conclude with it on the holy pilgrimage of assembly[77] Shavuot. Nowadays every rabbinic Jewish community recites Ezekiel 1 as the haftara on Shavuot, according to the minority opinion of Rabbi Yehuda who permits it. — and the attendant-angels and lion-angels and all the holy creature-angels call one to another in the trisagion in holiness. |
כַּכָּתוּב עַל־יַד נְבִיאֶךָ… |
As is written by the hand of Your prophet… |
Notes
| 1 | According to the rabbinic schema, there are seventy nations on earth, each with its own language. |
|---|---|
| 2 | Abraham, who according to rabbinic legend preserved the primordially-spoken Hebrew lost from other nations. |
| 3 | Linguistic terms |
| 4 | According to midrash, Malachi and Ezra were the same person. |
| 5 | Much of the midrashic material found in this piyyut is derived from Yerushalmi Megillah 1:9:4. |
| 6 | According to Yerushalmi Megillah 1:9:4, Ezra would have merited to receive the Torah if it had not already been given. |
| 7 | These three words in Aramaic. |
| 8 | Nehemiah |
| 9 | The Levites |
| 10 | Persia, based on the imagery of Daniel. |
| 11 | According to a legend recorded in Bavli Yoma 69a, High Priest Shimon the Righteous greeted Alexander the Great clad in his priestly garb, despite the fact it was normally forbidden outside of the Temple area. |
| 12 | Alexander the Great is rumored to have been buried in a golden sarcophagus full of honey, a method of preservation known as mellification. |
| 13 | The Library of Alexandria. Much of this portion is based on the legend of the Septuagint’s translation found in the apocryphal Letter of Aristeas, as well as the variants of said legend found in rabbinic texts. |
| 14 | Israel, based on a verse from Hosea. |
| 15 | Alexander. |
| 16 | Literally: “heart.” The heart is the source of knowledge and understanding in Jewish traditional anatomy. |
| 17 | According to Bavli Shabbat 31b, the word hen, here translated as “lo,” can be interpreted as the Greek word for ”one” — ἕν. This dual meaning is referenced in the piyyut itself. |
| 18 | Pirkei Avot 5:1 — in ten utterances the word was created. |
| 19 | Psalm 78:2 |
| 20 | Isaiah 57:15 |
| 21 | One of the seven laws of Noah is the prohibition of idolatry. |
| 22 | This entire piyyut is an elaboration of the midrash of four languages found (among other locations) in Yerushalmi Megillah 1:9:3 |
| 23 | Bavli Ḥagiga 15b claims that Aḥer (Elisha ben Abuya) was tempted to heresy through Greek songs. |
| 24 | Latin, the language for battle. |
| 25 | The mystics claim that the earth was created in Hebrew. |
| 26 | This piyyut lists the thirteen changes made in the Septuagint according to the midrash found (among other locations) in Masechet Sofrim 1:8, Bavli Megillah 9a, and Yerushalmi Megillah 1:9:13. Not all of these alterations are found in the Septuagint as we know it, but some of them (such as the third, eighth, ninth, and twelfth) are. |
| 27 | Rather than “In the beginning created God.” Genesis 1:1 |
| 28 | Literally: “heart.” The heart is the source of knowledge and understanding in Jewish traditional anatomy. |
| 29 | Rather than “Let us make humanity.” Genesis 1:26 |
| 30 | Rather than “on the seventh.” Genesis 2:2 |
| 31 | Shabbat. |
| 32 | Rather than “created them.” Genesis 2:5. |
| 33 | The primordial human, who was created according to both rabbinic legend and Greek philosophy as both male and female. |
| 34 | Rather than “let us descend and babble.” Genesis 11:7 |
| 35 | Rather than “within herself.” Genesis 18:12 |
| 36 | Abraham wasn’t rebuked but Sarah was, although they both laughed. The rabbis say that this is because Abraham privately laughed, but Sarah laughed in public, which is more shameful. |
| 37 | As opposed to “they killed a man… maimed an ox,” the midrash reads “they killed an ox… dug a trough.” Genesis 49:6 |
| 38 | As opposed to “on a donkey.” Exodus 4:20. The censorship of donkey imagery with regards to Moses, also found in the twelfth alteration, might be related to the common accusation in classical-era Egypt that the Jews were donkey-worshippers. While not all of the alterations found in this midrash are attested, both of the donkey censorships are. |
| 39 | As opposed to merely mentioning Egypt. Exodus 12:40 |
| 40 | In Egypt the people Israel descended to impurity. But the math doesn’t add up if it’s just Egypt. |
| 41 | As opposed to “the youths.” Exodus 24:5. The midrash also includes Exodus 24:11 with the same replacement. |
| 42 | As opposed to “the hare.” Leviticus 11:6. Rabbinic legend states that Ptolemy’s wife was named Arnevet. In fact, the first Ptolemy’s father was named Lagos, or “rabbit.” |
| 43 | As opposed to “one donkey of theirs.” Numbers 16:15. |
| 44 | As opposed to “I did not command them.” Deuteronomy 17:3. The midrash also includes Deuteronomy 4:19 with the addition of “to illuminate,” both to clarify that God has power over celestial bodies. |
| 45 | Nehemiah 8:8 |
| 46 | Moses |
| 47 | Onkelos, author of the canonical targum of the Torah, is said to have been a proselyte originating from an imperial family. |
| 48 | The Torah |
| 49 | Jonathan son of Uzziel, author of the canonical targum of the Prophets. |
| 50 | The following piyyut is largely based on the instructions for the translator found in the Bavli, from Megillah 25a to the end of the chapter. |
| 51 | Obviously not the same as the Hebrew mnemonic, but the same function — each consonant reflects a different following narrative. |
| 52 | The following passages are both read and translated, despite the fact they may seem inappropriate for translation. |
| 53 | Esoteric matters which rabbinically are forbidden from public discussion: what is above and what is below, what is before and what is after |
| 54 | Genesis 1:1-3 |
| 55 | Abraham |
| 56 | Genesis 19 |
| 57 | Exodus 32:1-6 |
| 58 | II Samuel 13 |
| 59 | II Samuel 15-18 |
| 60 | David |
| 61 | Judges 19 |
| 62 | See Lamentations 3:29 and Hosea 2:17 |
| 63 | Ezekiel 16 |
| 64 | Bavli Megillah 25b. Rabbi Eliezer was opposed to the recitation of Ezekiel 16 as a haftara. Once when in the presence of a reader who began to read it he responded, “Before making known Jerusalem’s abominations, make known your mother’s.” |
| 65 | Not the same as the Hebrew mnemonic, see prior note. |
| 66 | Genesis 35:22, which has a paragraph break within it. The translator exclusively translates the portion after the paragraph break — “and the children of Jacob were twelve.” |
| 67 | See Psalm 114:8 |
| 68 | Exodus 32:21-25. Here Aaron, due to lack fo care, says “the calf came out,” which implies that the calf could move of its own volition. |
| 69 | Numbers 6:24-26. The idea of God turning THEIR face would imply partiality and unfairness if read literally. |
| 70 | See Deuteronomy 10:17 |
| 71 | This is an example of the halakhic form known as an ukimta — resolving a contradiction by limiting the scope. The baraita says to translate the story of Amnon, but the mishnah says not to, so the ukimta suggests the mishna is speaking specifically of the phrase “Amnon son of David” in II Samuel 13:1 |
| 72 | This portion of the piyyut relies on nearly untranslatable wordplay to allude to the impolite word written out and not read. This phrase implies the root shin-gimel-lamed, which literally means “to fuck” but is read as “to sleep with.” |
| 73 | This phrase implies the root ayin-peh-lamed, which literally means “hemorrhoids” but is read as “tumors.” |
| 74 | This phrase implies the root ḥet-resh-yod, which literally means “shit” but is read as “dung.” |
| 75 | This phrase implies the root shin-yod-nun, which literally means “piss” but is read as “leg’s water.” |
| 76 | Ezekiel 1 |
| 77 | Shavuot. Nowadays every rabbinic Jewish community recites Ezekiel 1 as the haftara on Shavuot, according to the minority opinion of Rabbi Yehuda who permits it. |
“מחזור קדושתאות ליום המתורגמן (ח׳ בטבת) | Qedushtaot Cycle for Yom Meturgeman (Translator’s Day) on 8 Tevet” is shared through the Open Siddur Project with a Creative Commons Attribution-ShareAlike 4.0 International copyleft license.
Stable Link:
https://opensiddur.org/?p=59545
Associated Image:
Detail from folio 77 of the Nuremberg Chronicles (Schedelsche Weltchronik, 1493) illustrating the 70 (LXX, Septuagint) translators of the Torah into Greek
(This image is set to automatically show as the "featured image" in shared links on social media.)
Terms of Use:
Be a mentsch (a conscientious, considerate person) and adhere to the following guidelines:
- Properly attribute the work to Isaac Gantwerk Mayer.
- Clearly indicate the date you accessed the work and in what ways, if any, you modified it. (If you have adapted the work, let us know so that the contributor might consider endorsing your revision.)
- Provide the stable link to this resource: <https://opensiddur.org/?p=59545>.
- Indicate that the original work was shared under the Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license. (To redistribute or remix this work in any format, modified or unmodified, you must refer to the terms of the license under which the work is shared.)
Additional Notes:
- The views expressed in this work represent the views of their creator(s) and do not necessarily represent the views of the Open Siddur Project's developers, its diverse community of volunteer contributors, or its institutional partners.
- We strongly advise against printing sacred texts and art containing divine names as these copies must be regarded with reverence, complicating their casual treatment and disposal.
- If you must dispose of a printed sacred text (one containing Divine Names), please locate the closest genizah (often established by a synagogue) and contact its custodians for further instructions. We also recommend using Morah Yehudis Fishman's Prayer for Adding a Work to the Genizah.
Support this work:
The Open Siddur Project is a volunteer-driven, non-profit, non-commercial, non-denominational, non-prescriptive, gratis & libre Open Access archive of contemplative praxes, liturgical readings, and Jewish prayer literature (historic and contemporary, familiar and obscure) composed in every era, region, and language Jews have ever prayed. Our goal is to provide a platform for sharing open-source resources, tools, and content for individuals and communities crafting their own prayerbook (siddur). Through this we hope to empower personal autonomy, preserve customs, and foster creativity in religious culture.
ויהי נעם אדני אלהינו עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו "May the pleasantness of אדֹני our elo’ah be upon us; may our handiwork be established for us — our handiwork, may it be established." –Psalms 90:17
Comments, Corrections, and Queries