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Purim in walled cities (meaning, practically, in Jerusalem) occurs on the day after it does outside of them. This means that when Purim falls on a Friday, it falls on Shabbat in Jerusalem. This unique occurrence is called Purim Meshulash, “Threefold Purim,” because the practices for the day are divided into three. The megillah is read and gifts are given to the poor on Friday, the Torah reading is on Shabbat, and the festive meal and gifts to friends on Sunday.
Since this practice of Shabbat Purim is unique to Jerusalem, and for much of Ashkenazi poetic history the Jewish community in Jerusalem was negligible, there are very few liturgical texts designed for Shabbat Purim Meshulash. This is, in the author’s opinion, a shame, because all the other special shabbatot surrounding it have a plethora of special piyyuṭim to insert into their cycles. This cycle of a shiv’ata (sevenfold piyyut) and an eloheikhem (Qedushah insertion) is meant to fill that void.
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.” “God” is used to translate the divine name Elohim. “The Place” is a direct translation of the divine referent, ha-Maqom. 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.
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| Source (Hebrew) | Translation (English) |
|---|---|
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 Their Name’s Sake, in love. Sovereign, Help and Rescue and Shield— |
לַיְּהוּדִ֕ים אֲשֶׁר בְּשׁוּשָׁן בְּרָכָה נִתְּנָה עַל־יַד בִּלְשָׁן גַּם הֲדַס כְּתִימְרוֹת עָשָׁן הִנֵּ֣ה לֹֽא־יָ֭נוּם וְלֹ֣א יִישָׁ֑ן׃ (תהלים קכא:ד) |
To the Jews who were in Shushan, blessing was given by the hand of the linguist[1] Mordechai. The rabbis generally claim that the phrase מׇרְדֳּכַ֥י בִּלְשָׁ֛ן (found in Ezra 2:2 and Nehemiah 7:7) is not a reference to two distinct characters, but rather an epithet, to be translated as “Mordechai the linguist.” He was said to speak seventy languages. and the myrtle[2] Esther, a pun on her Hebrew name Hadassah. like pillars of smoke. Behold They do not slumber or sleep! (Psalms 121:4) |
יִישָׁ֑ן יְשֻׁרוּן כִּי־אֵל הֵגֵן צִדְקֵֽנוּ בְּפַתְשֶֽׁגֶן מְבַטֵּל פַּתְשֶֽׁגֶן חַדְּשׁוּ שִׁירִים לְהִתְנַגֵּן קָהָ֥ל רָב֙ צִנָּ֣ה וּמָגֵ֔ן׃ (יחזקאל לא:ד) |
Sleep, Jeshurun, whom the Deity protected. They justified us with a letter to nullify a letter. Make new songs to be played, great community of buckler and shield! (Ezekiel 31:4) |
בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם׃ |
Blessed are You, Cause, shield of Abraham. |
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— |
הָֽיְתָ֥ה דְּחִיַּת הַיּוֹם לָבוֹא הָעָם עָמַד נֶֽגֶד אִישׁ צַר וְאוֹיְבוֹ וְיוֹמַֽיִם נִלְחָם קְהַל־הָעִיר בִּקְרָבוֹ וְנ֗וֹחַ בַּחֲמִשָּׁ֤ה עָשָׂר֙ בּ֔וֹ׃ (אסתר ט:יח) |
There was a delay of the day to come; the people stood against the enemitous foe-man. And two days the city community fought in its battle, and rested on the fifteenth in it. (Esther 9:18) |
בּ֔וֹ יִשְׂרָאֵל וּבְכָל־כְּרַךְ וּכְרַךְ צוֹהֲלִים וּשְׂמֵחִים בְּתַאֲרִיךְ נֶאֱרַךְ חֹק־עוֹלָם בְּעוֹנַת מְטָרְךָ הַמֻּצְרָךְ טֽוֹב־עַ֭יִן ה֣וּא יְבֹרָ֑ךְ׃ (משלי כב:ט) |
In it, and in every walled city, Israel rejoices and celebrates on an extended date.[3] When Purim falls on Friday, Shushan Purim falls on Shabbat, in which case the obligations of the date are extended to three days. An eternal law in the season of your much-needed rain. The generous-eyed one is blessed. (Proverbs 22:9) |
בָּרוּךְ אַתָּה יְהֹוָה מְחַיֶּה הַמֵּתִים׃ |
Blessed are You, Cause, who enlivens the dead. |
נַעֲרִיצָךְ וְנַקְדִּישָׁךְ כְּסוֹד שִֽׂיחַ שַׂרְפֵי קֹֽדֶשׁ הַמַּקְדִּישִׁים שִׁמְךָ בַּקֹּֽדֶשׁ כַּכָּתוּב עַל יַד נְבִיאֶךָ וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ וְאָמַ֔ר׃ קָד֧וֹשׁ ׀ קָד֛וֹשׁ קָד֖וֹשׁ יְהֹוָ֣ה צְבָא֑וֹת מְלֹ֥א כׇל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃ (ישעיה ו:ג) |
We will admire and sanctify You,[4] Note: in most Ashkenazi siddurim these words are vocalized as נַעֲרִיצְךָ וְנַקְדִּישְׁךָ, a pseudo-Biblical form that ruins the slant rhyme. per the secred utterances of the holy fire-angels, who sanctify Your name in holiness, as it is written by the hand of Your prophet, and called one to another and said, “Holy, holy, holy is the Cause of Multitudes! Full is all the earth with Their glory!” (Isaiah 6:3) |
כְּבוֹדֽוֹ מָלֵא עוֹלָם וּמְשָׁרְתָיו שׁוֹאֲלִים זֶה לָזֶה אַיֵּה מְקוֹם כְּבוֹדוֹ לְאֻמָּתָם בָּרוּךְ יֹאמֵֽרוּ׃ בָּר֥וּךְ כְּבוֹד־יְהֹוָ֖ה מִמְּקוֹמֽוֹ׃ (יחזקאל ג:יב) |
Their glory fills the earth, and Their ministers ask one to another, “Where is the Place of Their glory?” To each other, “Blessed!” they say: “Blessed be the glory of the Cause from Their place!” (Ezekiel 3:12) |
מִמְּקוֹמֽוֹ הוּא יִפֶן בְּרַחֲמִים וְיָחֹן עַם הַמְיַחֲדִים שְׁמוֹ עֶֽרֶב וָבֹֽקֶר בְּכׇל־יוֹם תָּמִיד פַּעֲמַֽיִם בְּאַהֲבָה שְׁמַע אוֹמְרִים׃ שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יְהֹוָ֥ה ׀ אֶחָֽד׃ (דברים ו:ד) |
From Their place They will face us with compassion and have mercy on the people who declare the name of Their unity evening and morning and every day, always, twice, in love, “Hear!” saying — “Hear, Israel; the Cause is your God, the Cause is one!” (Deuteronomy 6:4) |
הוּא אֱלֹהֵֽינוּ הוּא אָבִֽינוּ הוּא מַלְכֵּֽנוּ הוּא מוֹשִׁיעֵֽנוּ וְהוּא יַשְׁמִיעֵֽנוּ בְּרַחֲמָיו שֵׁנִית לְעֵינֵי כׇּל־חָי לִהְי֥וֹת לָכֶ֖ם לֵאלֹהִ֑ים׃ אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃ (במדבר טו:מא) |
They are our God, They are our Parent, They are our Sovereign, They are our Savior, and They will hear us in compassion again, before the eyes of all life, to be to you a God — “I am the Cause your God!” (Numbers 15:41) |
אֱלֹהֵיכֶֽם זָכַר יוֹשְׁבֵי הַבִּירָה זְכֹר צְרוֹר הַמֹּר הֻגְלָה הָעִֽירָה זוֹכְרֵי חַרְבוֹנָה עַל־הָעֵץ וְהַחֲקִירָה זִכְרוּ קְדוֹשׁ יִשְׂרָאֵל מֶֽלֶךְ כׇּל־יְצִירָה׃ |
Your God remembered the capital-dwellers. Remember the satchet of myrrh[5] Mordechai, a pun on his name. exiled to the city! O rememberers of Ḥarvonah for the tree and the investigation, remember the Holy One of Israel, sovereign of all creation![6] This “Eloheikhem” piyyuṭ, inserted into the Qedusha, is not part of the traditional shiv’ata cycle, but is rather a traditional form of Ashkenazi piyyuṭ originally meant to fill a gap in the qedushta cycle. In the old Eretz Yisrael rite, the qedusha for Shaḥarit included the verses Isaiah 6:3, Ezekiel 3:12, Deuteronomy 6:4, and Psalm 146:10. Piyyuṭei qedusha cycles were thus written, chaining together these verses with poetry linking each. In Ashkenazi practice, the qedusha for Shaḥarit doesn’t include Deuteronomy 6:4, while the qedusha for Musaf includes both Deuteronomy 6:4 and Numbers 15:41. So these piyyuṭei qedusha cycles, which no longer fit in Shaḥarit, were moved to Musaf. However this led to a problem — there were no verses linking Numbers 15:41! The “Eloheikhem” form was invented to fill this gap, always beginning with the last word of Numbers 15:41 and ending with a call upon Divine sovereignty to introduce Psalm 146:10. Ironically, later Ashkenazi practice abandoned the piyyuṭei qedusha forms almost completely — the exception being the Eloheikhem piyyuṭim, which now serve as a bandage for a wound that has long healed. In any case, in this original shiv’ata cycle the Eloheikhem does have a purpose, taking the role of the zayin verse in the acrostic. This serves as a convenient way to make the remaining letters of the 22-letter Hebrew alphabet into 21, more easily divisible by 7. |
וּבְדִבְרֵי קׇדְשְׁךָ כָּתוּב לֵאמֹר: יִמְלֹ֤ךְ יְהֹוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְלוּ־יָֽהּ׃ (תהלים קמו:י) |
And in Your holy words it is written, saying: “The Cause will reign forever, your God, Zion, from generation to generation, hallelujah!” (Psalms 146:10) |
לְדוֹר וָדוֹר נַגִּיד גׇּדְלֶֽךָ וּלְנֵֽצַח נְצָחִים קְדֻשָּׁתְךָ נַקְדִּישׁ וְשִׁבְחֲךָ אֱלֹהֵֽינוּ מִפִּֽינוּ לֹא־יָמוּשׁ לְעוֹלָם וָעֶד כִּי אֵל מֶֽלֶךְ גָּדוֹל וְקָדוֹשׁ אָֽתָּה׃ |
From generation to generation we will tell Your greatness, and to eternal eternities Your sanctity we will sanctity, and Your laudations, o our God, should never depart from our mouths to eternity and on, for a sovereign great and holy Deity are You. |
אוֹרָ֖ה חֲדָשָׁה הֵאַֽרְתָּ עָלֵֽינוּ טְמֵאֵי־לֵב הִשְׁפַּֽלְתָּ וּבְיָדְךָ הׇעֳלֵֽינוּ יֹאמַר־נָא יִשְׂרָאֵל תְּהִלּוֹת לְקׇדְשֵֽׁנוּ לוּלֵ֣י יְ֭הֹוָה שֶׁהָ֣יָה לָ֑נוּ׃ (תהלים קלד:א) |
Light anew You illuminated upon us. The impure of heart You struck down, and in Your hand we were raised up. Let Israel now say praises to our holy one: Were it not for the Cause, who was with us! (Psalms 124:1) |
לָ֑נוּ יָהּ גַּם בְּעֹֽשֶׁר וּבְעֹֽנִי צוּר עַם בְּנֵי הָאוֹמֵר הִנֵּֽנִי חִגְרוּ מׇתְנֵיכֶם לְחַקּוֹת אֶת־יוֹצְרֵֽנִי קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י׃ (ויקרא יט:ב) |
With us is Yah, in wealth and in poverty. Rock of the people, children of the one who said “Here I am.” Gird your loins to emulate my Maker — “Holy you will be for, I am holy.” (Leviticus 19:2) |
בָּרוּךְ אַתָּה יְהֹוָה הָאֵל הַקָּדוֹשׁ׃ |
Blessed are You, Cause, the holy Deity. |
תִּכַּֽנְתָּ שַׁבָּת רָצִֽיתָ קׇרְבְּנוֹתֶֽיהָ צִוִּֽיתָ פֵּרוּשֶֽׁיהָ עִם סִדּוּרֵי נְסָכֶֽיהָ מְעַנְּגֶֽיהָ לְעוֹלָם כָּבוֹד יִנְחָֽלוּ טוֹעֲמֶיהָ חַיִּים זָֽכוּ וְגַם הָאוֹהֲבִים דְּבָרֶֽיהָ גְּדֻלָּה בָחָֽרוּ אָז מִסִּינַי נִצְטַוּוּ עָלֶֽיהָ וַתְּצַוֵּֽנוּ יְהֹוָה אֱלֹהֵֽינוּ לְהַקְרִיב בָּהּ קׇרְבַּן מוּסַף שַׁבָּת כָּרָאוּי׃ |
You established the rest-day, desired its sacrifices, commanded its interpretation with the orders of its libations. Those who make it delightful have forever bequeathed glory; those who taste it merited life, and so too those who love its matters chose goodness. Thus from Sinai was commanded upon it, and You commanded us, Cause our God, to sacrifice on it the additional sacrifice of the rest-day as desired. |
יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ שֶׁתַּעֲלֵֽנוּ בְשִׂמְחָה לְאַרְצֵֽנוּ וְתִטָּעֵֽנוּ בִּגְבוּלֵֽנוּ וְשָׁם נַעֲשֶׂה לְפָנֶֽיךָ אֶת־קׇרְבְּנוֹת חוֹבוֹתֵֽינוּ תְּמִידִים כְּסִדְרָם וּמוּסָפִים כְּהִלְכָתָם׃ וְאֶת־מוּסַף יוֹם הַשַּׁבָּת הַזֶּה נַעֲשֶׂה וְנַקְרִיב לְפָנֶֽיךָ בְּאַהֲבָה כְּמִצְוַת רְצוֹנֶֽךָ כְּמוֹ שֶׁכָּתַֽבְתָּ עָלֵֽינוּ בְּתוֹרָתֶֽךָ עַל־יְדֵי מֹשֶׁה עַבְדֶּֽךָ מִפִּי כְבוֹדֶךָ כָּאָמוּר׃ וּבְיוֹם֙ הַשַּׁבָּ֔ת שְׁנֵֽי־כְבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה תְּמִימִ֑ם וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֧לֶת מִנְחָ֛ה בְּלוּלָ֥ה בַשֶּׁ֖מֶן וְנִסְכּֽוֹ׃ עֹלַ֥ת שַׁבַּ֖ת בְּשַׁבַּתּ֑וֹ עַל־עֹלַ֥ת הַתָּמִ֖יד וְנִסְכָּֽהּ׃ (במדבר כא:ט-י) |
May it be willed before You, Cause our God and God of our ancestors, that You raise us in joy to our land, and plant us in our borders, where we will do before You our mandated sacrifices, the regular-offerings by their orders and additional-offerings by their praxes. And the additional-offering of this rest day we will do and sacrifice before You in love per the commandments You desire, as You wrote for us in Your Teaching by the hand of Moses Your servant from Your glorious Mouth as it is said: And on the rest day, two yearling lambs, pure, and two-tenths of semolina grain-offering mixed with oil and its libation. The burnt-offering for the rest-day on its rest-day, as well as the regular burnt-offering and its libation. (Numbers 21:9-10) |
יִשְׂמְחוּ בְמַלְכוּתְךָ שׁוֹמְרֵי שַׁבָּת וְקוֹרְאֵי עֹֽנֶג עַם מְקַדְּשֵׁי שְׁבִיעִי כֻּלָּם יִשְׂבְּעוּ וְיִתְעַנְּגוּ מִטּוּבֶֽךָ וּבַשְּׁבִיעִי רָצִֽיתָ בּוֹ וְקִדַּֽשְׁתּוֹ חֶמְדַּת יָמִים אוֹתוֹ קָרָֽאתָ זֵֽכֶר לְמַעֲשֵׂה בְרֵאשִׁית׃ |
Those who keep the rest-day and call it delightful will rejoice in Your reign; the people sanctifying the seventh day will all be sated and delight in Your joy, and on the seventh day You desired it and sanctified it, calling it the pleasant day, a remembrance of the act of creation. |
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ רְצֵה בִמְנוּחָתֵֽנוּ קַדְּשֵֽׁנוּ בְּמִצְוֺתֶֽיךָ וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽךָ שַׂבְּעֵֽנוּ מִטּוּבֶֽךָ וְשַׁמְּחֵֽנוּ בִּישׁוּעָתֶֽךָ וְטַהֵר לִבֵּֽנוּ לְעׇבְדְּךָ בֶאֱמֶֽת וְהַנְחִילֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ בְּאַהֲבָה וּבְרָצוֹן שַׁבַּת קׇדְשֶֽׁךָ וְיָנֽוּחוּ בוֹ יִשְׂרָאֵל מְקַדְּשֵׁי שְׁמֶֽךָ׃ |
Our God and God of our ancestors, desire our rest, sanctify us in Your commandments, and grant our portion in Your teaching, sate us with Your goodness, and make us rejoice in Your salvation, and purify our hearts to serve You in truth, and bequeath to us, Cause our God, in love and desire Your holy rest-day on which Israel who sanctifies Your name will rest. |
וְשִׂמְחָ֑ה כָּתְבָה הַסּוֹפֶֽרֶת לְקַבֵּל לַעֲשׂוֹת יוֹם־טוֹב וְלֹא לְהִתְאַבֵּל מֵהֹדּוּ וְעַד־כּוּשׁ בְּכׇל־גְּבוּל וָחֶֽבֶל צֶ֥דֶק לָמְד֖וּ יֹשְׁבֵ֥י תֵבֵֽל׃ (ישעיה כו:ט) |
And joy, wrote the scriptrix,[7] Esther, according to Esther 9:29. To quote a teacher of mine when asked if a woman could write a kosher megillah, “Esther could!” to receive, to make a holiday on which not to mourn; from India to Ethiopia in each border and region; learn justice, inhabitants of the earth! (Isaiah 26:9) |
תֵבֵֽל יָצַרְתָּ יַמִּים וְשָׁמַֽיִם חֻקּוֹת הַמְּנוּחָה לִמַּדְתָּֽנוּ בֵּינְתַֽיִם בְּרָעָב זַנְתָּֽנוּ אַתָּה אֶרֶךְ אַפַּֽיִם בַּיּ֥וֹם הַשִּׁשִּׁ֖י לֶ֣חֶם יוֹמָ֑יִם׃ (שמות טז:כט) |
The earth You made, seas and skies; laws of rest You taught us in the meantime. In hunger You fed us; You are long-suffering! On the sixth day, two days’ worth of food. (Exodus 16:29) |
בָּרוּךְ אַתָּה יְהֹוָה מְקַדֵּשׁ הַשַּׁבָּת׃ |
Blessed are You, Cause, who sanctifies the rest-day. |
רְצֵה יהֹוה אֱלֹהֵֽינוּ בְּעַמְּךָ יִשְׂרָאֵל וּבִתְפִלָּתָם וְהָשֵׁב אֶת־הָעֲבוֹדָה לִדְבִיר בֵּיתֶֽךָ וְאִשֵּׁי יִשְׂרָאֵל וּתְפִלָּתָם בְּאַהֲבָה תְּקַבֵּל בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךָ וְתֶחֱזֶֽינָה עֵינֵֽינוּ בְּשׁוּבְךָ לְצִיּוֹן בְּרַחֲמִים׃ |
Desire, Cause our God, Your people Israel, and their prayers, and return the service to the sanctum of Your House, and the fires of Israel and its prayers in love accept in desire, and may Israel Your people’s service be always desireable. And let our eyes beholdl Your return to Zion in compassion. |
וְשָׂשֹׂ֖ן נָם נָבִיא יַחֲזֹר לִיהוּדָה שִׂמְחַת חֲתֻנּוֹת בִּמְדִינַת חֶמְדָּה עוֹד יִשָּׁמַע בְּבִירַת הָעֵדָה כִּֽי־לְעוֹלָ֣ם חַסְדּ֔וֹ מְבִאִ֥ים תּוֹדָ֖ה׃ |
And gladness, quoth the prophet, will return to Judah, the joy of weddings in the pleasant province. Again will be heard in the congregation’s capital “Forever is Their kindness!” bringing thanks.[8] This whole stanza cites Jeremiah 33:10–11 repeatedly. (Jeremiah 33:11) |
תּוֹדָ֖ה יְשָׁרָה תַּעֲלֶה מִן־הָעָם צׇהֳלָה רַבָּה בִּזְכוּת יִשְׁעָם חִישׁ יְשׁוּעָה כְּעָשִׂיתָ הַפַּעַם קִיְּמ֥וּ עַל־נַפְשָׁ֖ם וְעַל־זַרְעָ֑ם׃ (אסתר ט:לא) |
Thanks straightaway will arise from the people, great cheer in merit of their rescue. Hurry salvation as You did that time they established on their souls and on their seed! (Esther 9:31) |
בָּרוּךְ אַתָּה יְהֹוָה הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן׃ |
Blessed are You, Cause, who returns Their presence to Zion. |
מוֹדִים אֲנַֽחְנוּ לָךְ שָׁאַתָּה הוּא יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ לְעוֹלָם וָעֶד צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתָּה הוּא לְדוֹר וָדוֹר נוֹדֶה לְךָ וּנְסַפֵּר תְּהִלָּתֶֽךָ עַל־חַיֵּֽינוּ הַמְּסוּרִים בְּיָדֶֽךָ וְעַל־נִשְׁמוֹתֵֽינוּ הַפְּקֻדּוֹת לָךְ וְעַל־נִסֶּֽיךָ שֶׁבְּכׇל־יוֹם עִמָּֽנוּ וְעַל־נִפְלְאוֹתֶֽיךָ וְטוֹבוֹתֶֽיךָ שֶׁבְּכׇל־עֵת עֶֽרֶב וָבֹֽקֶר וְצׇהֳרָֽיִם הַטּוֹב כִּי לֹא כָלוּ רַחֲמֶֽיךָ וְהַמְרַחֵם כִּי לֹא תַֽמּוּ חֲסָדֶֽיךָ מֵעוֹלָם קִוִּֽינוּ לָךְ׃ |
We thank You, for You are the Cause our God and God of our ancestors forever and ever; Rock of our life, Shield of our salvation, You are from generation to generation to generation. We thank You and recount Your praises for our lives are given over into Your hand, and for our spirits are entrusted to You, and for Your miracles which are with us each day, and for Your wonders and goodnesses which are in each era, evening and morning and noon. Good One, whose compassion never ceases, Compassionate One, whose kindnesses never end, forever we have trusted in You. |
מוֹדִים אֲנַֽחְנוּ לָךְ שָׁאַתָּה הוּא יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ אֱלֹהֵי כׇּל־בָּשָׂר יוֹצְרֵֽנוּ יוֹצֵר בְּרֵאשִׁית בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עַל־שֶׁהֶחֱיִיתָֽנוּ וְקִיַּמְתָּֽנוּ כֵּן תְחַיֵֽנוּ וּתְקַיְּמֵֽנוּ וְתֶאֱסוֹף גָּלֻיּוֹתֵֽינוּ לְחַצְרֹת קׇדְשֶֽׁךָ לִשְׁמֹר חֻקֶּֽיךָ וְלַעֲשׂוֹת רְצֹנֶֽךָ וּלְעׇבְדְּךָ בְּלֵבָב שָׁלֵם עַל־שֶׁאֲנַֽחְנוּ מוֹדִים לָךְ׃ בָּרוּךְ אֵל הַהוֹדָאוֹת׃ |
Congregation says: We thank You, for You are the Cause our God and God of our ancestors, God of all flesh, our Maker, Maker of Creation. Blessings and thanksgivings to Your great and holy name which has enlivened and established us, thus grace us and establish us and gather our exiles to Your holy courts to guard Your laws and do Your desire and serve You wholeheartedly, for which we thank You. Blessed is the Deity of Thanksgiving. |
עַל־הַנִּסִּים וְעַל־הַפֻּרְקָן וְעַל־הַגְּבוּרוֹת וְעַל־הַתְּשׁוּעוֹת וְעַל־הַמִּלְחָמוֹת שֶׁעָשִֽׂיתָ לַאֲבוֹתֵֽינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה׃ |
For the miracles and for the rescue and for the mighty acts and for the salvations and for the wars which You waged for our ancestors in those days at this time. |
בִּימֵי מׇרְדְּכַי וְאֶסְתֵּר בְּשׁוּשָׁן הַבִּירָה כְּשֶׁעָמַד עֲלֵיהֶם הָמָן הָרָשָׁע בִּקֵּשׁ לְהַשְׁמִ֡יד לַהֲרֹ֣ג וּלְאַבֵּ֣ד אֶת־כׇּל־הַ֠יְּהוּדִ֠ים מִנַּ֨עַר וְעַד־זָקֵ֜ן טַ֤ף וְנָשִׁים֙ בְּי֣וֹם אֶחָ֔ד בִּשְׁלוֹשָׁ֥ה עָשָׂ֛ר לְחֹ֥דֶשׁ שְׁנֵים־עָשָׂ֖ר הוּא־חֹ֣דֶשׁ אֲדָ֑ר וּשְׁלָלָ֖ם לָבֽוֹז׃ (אסתר ג:יג) וְאַתָּה בְּרַחֲמֶֽיךָ הָרַבִּים הֵפַֽרְתָּ אֶת־עֲצָתוֹ וְקִלְקַֽלְתָּ אֶת־מַחֲשַׁבְתּוֹ וַהֲשֵֽׁבוֹתָ־לוֹ גְמוּלוֹ בְרֹאשׁוֹ וְתָֽלוּ אוֹתוֹ וְאֶת־בָּנָיו עַל־הָעֵץ׃ |
In the days of Mordechai and Esther in Shushan the capital, when Haman the wicked stood against them, he sought to destroy, kill, and exterminate all the Jews, from young to old, children and women, on one day, the thirteenth day of the twelfth month, the month of Adar, and to loot the spoils. (Esther 3:13) But You in Your great compassion overturned his plot, and spoiled his scheme, and returned his just deserts on his head, and they hanged him and his children on the stake. |
וְעַל־כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךָ מַלְכֵּֽנוּ תָּמִיד לְעוֹלָם וָעֶד וְכׇל־הַחַיִּים יוֹדֽוּךָ סֶּֽלָה וִיהַלְלוּ אֶת־שִׁמְךָ בֶּאֱמֶת הָאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה׃ |
And for all this, blessed and exalted be Your name, our Sovereign, for eternity and on. And all life will thank You, selah, and praise Your name in truth, the Deity of our salvation and help, selah. |
וִיקָֽר פִּרְסוּם הַנֵּס עָלֵֽינוּ לְסַפֵּר צַר וְאוֹיֵב אֶת־עֲצָתוֹ הַמָּקוֹם הֵפֵר קִרְאוּ עַל־הַנִּסִּים וְזִכְרוּ אִמְרֵי שֶֽׁפֶר לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר׃ (ויקרא כו:מד) |
And honor of publicizing the miracle is upon us to tell. Of the enemitous foe, his scheme the Place overturned. Read “for the miracles,” and remember the pleasant words: I will not reject nor abhor them to despise them to overturn. (Leviticus 26:44) |
לְהָפֵ֥ר יָֽעַץ רַע וּלְהָשִׁיב גְּמוּל עָלֵֽימוֹ צִדְּקָֽנוּ בַּיָּמִים הַהֵם וְעוֹד אֲנַֽחְנוּ עַמּוֹ חֵמָתוֹ תִּשָּׁפֵךְ עֲלֵי־זֵדוֹנִים עַד־שֶׁיְּשַׁבְּרֶֽמוֹ קָרוֹב֙ י֣וֹם אֵידָ֔ם וְחָ֖שׁ עֲתִדֹ֥ת לָֽמוֹ׃ (דברים לב:לה) |
To overturn malintent and return just deserts upon them, They justified us in those days, and we are yet Their people. Let Their anger be poured on the arrogant till They shatter them. Close is their disaster-day, their fate approaches! (Deuteronomy 32:35) |
בָּרוּךְ אַתָּה יְהֹוָה הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת׃ |
Blessed are You, Cause. Your name is good, and to You it is befitting to thank. |
בארץ ישראל |
In Israel |
הש׳׳ץ אומר כֹּהֲנִים! |
a representative says: Priests! |
כהנים אומרים בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן וְצִוָּֽנוּ לְבָרֵךְ אֶת־עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה׃ |
Then the priests say: Blessed are You, Cause our God, sovereign of the universe, who sanctified us with the sanctity of Aaron and commanded us to bless his people Israel in love. |
After that, the priests recite the Priestly Blessing, being primed word by word, and the congregation responds after each verse with Amen. | |
יְבָרֶכְךָ֥ יְהֹוָ֖ה וְיִשְׁמְרֶֽךָ׃ (הקהל: אָמֵן׃) יָאֵ֨ר יְהֹוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ (הקהל: אָמֵן׃) יִשָּׂ֨א יְהֹוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ (במדבר ו:כד-כו) (הקהל: אָמֵן׃) |
The Cause bless you and guard you. (congregation: Amen) The Cause shine Their face to you and grace you. (congregation: Amen) The Cause turn Their face to you and set on you peace. (Numbers 6:24–26) (congregation: Amen) |
מחוץ לארץ (או בארץ ישראל אם אין כהנים) |
Outside of Israel, as well as in Israel when there are no priests |
הש׳׳ץ אומר אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ בָּרְכֵֽנוּ בַּבְּרָכָה הַמְּשֻׁלֶּֽשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל־יְדֵי מֹשֶׁה עַבְדֶּֽךָ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנִים עַם קְדוֹשֶֽׁיךָ כָּאָמוּר׃ |
the cantor says: Our God and God of our ancestors, bless us with the threefold blessing in the Teaching, written by the hand of Moses Your servant, said from the mouth of Aaron and his children, the priests, Your holy people, as it is said… |
After that, the cantor recites the Priestly Blessing without pausing, and the congregation responds after each verse with “Thus may it be willed.” | |
יְבָרֶכְךָ֥ יְהֹוָ֖ה וְיִשְׁמְרֶֽךָ׃ (הקהל: כֵּן יְהִי רָצוֹן׃) יָאֵ֨ר יְהֹוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ (הקהל: כֵּן יְהִי רָצוֹן׃) יִשָּׂ֨א יְהֹוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ (במדבר ו:כד-כו) (הקהל: כֵּן יְהִי רָצוֹן׃) |
The Cause bless you and guard you. (congregation: Thus may it be willed) The Cause shine Their face to you and grace you. (congregation: Thus may it be willed) The Cause turn Their face to you and set on you peace. (Numbers 6:24–26) (congregation: Thus may it be willed) |
שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ וְעַל־כׇּל־יִשְׂרָאֵל עַמֶּֽךָ׃ בָּרְכֵֽנוּ אָבִֽינוּ כֻּלָּֽנוּ כְּאֶחָד בְּאוֹר פָּנֶֽיךָ כִּי בְאוֹר פָּנֶֽיךָ נָתַתָּ־לָּֽנוּ יְהֹוָה אֱלֹהֵֽינוּ תּוֹרַת חַיִּים וְאַהֲבַת חֶֽסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם׃ וְטוֹב בְּעֵינֶֽיךָ לְבָרֵךְ אֶת־עַמְּךָ יִשְׂרָאֵל בְּכׇל־עֵת וּבְכׇל־שָׁעָה בִּשְׁלוֹמֶֽךָ׃ |
Grant peace, goodness and blessing, grace and kindness and compassion, upon us and upon all Israel Your people. Bless us, our Parent, all as one in the light of Your Face, for in the light of Your Face You gave us, Cause our God, Teaching of life, and love of kindness and justice and blessing and compassion and life and peace. And may it be good in Your eyes to bless Your people Israel at all times and at every hour with Your peace. |
כֵּן רְצוֹנוֹ יְקֻיַּם כִּי הוּא כֹּל יָכוֹל תִּהְיֶה שַׁלְוָתוֹ סֶֽלָה עָלֵֽינוּ וְעַל־כֹּל לָֽנוּ תְּשׁוּעָה תָּקוּם שְׁתֵה לָבֶֽטַח וֶאֱכֹל אַל־תַּפֵּ֣ל דָּבָ֔ר מִכֹּ֖ל׃ (אסתר ו:י) |
So[9] The prior verses all began with a corresponding word from Esther 8:16. Now that we’re out of Esther 8:16 words, the final verse uses the traditional response to Esther 8:16 found in the Havdala liturgy. Their desire will be fulfilled, for They can do all. Their calm will be forever upon us and upon all. For us salvation will arise. Drink in safety and eat! Let not a word falter of all! (Esther 6:10) |
מִכֹּ֖ל הַתֹּֽקֶף קִבַּֽלְנוּ לִימֵי־פּוּר אֶת־הָעִקָּר רְאוּ עַל־כָּכָה וְשִׂמְחוּ כִּי יוֹם־זֶה הוּא יָקָר אִם כׇּל־אַחֵר יְבֻטַּל לֹא נֹאמַר זֶה נֶעֱקַר לַיְּהוּדִ֕ים הָֽיְתָ֥ה אוֹרָ֖ה וְשִׂמְחָ֑ה וְשָׂשֹׂ֖ן וִיקָֽר׃ |
Of all the mighty acts, we received the crux of these lottery-days: see all that and rejoice for this day is dear! Be all else nullified, we would not say this is uprooted.[10] Yalkut Shimoni on Nach 944, as well as other related midrashim, say that all the festivals are destined to be nullified in the Messianic era, but Purim (and, according to R. El’azar, Yom Kippur) will never be nullified. To the Jews there was light and joy and gladness and honor![11] Esther 8:16, repeated again at the end. |
בָּרוּךְ אַתָּה יְהֹוָה הַמְבָרֵךְ אֶת־עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם׃ |
Blessed are You, Cause, who blesses Their people Israel with peace. |
Notes
| 1 | Mordechai. The rabbis generally claim that the phrase מׇרְדֳּכַ֥י בִּלְשָׁ֛ן (found in Ezra 2:2 and Nehemiah 7:7) is not a reference to two distinct characters, but rather an epithet, to be translated as “Mordechai the linguist.” He was said to speak seventy languages. |
|---|---|
| 2 | Esther, a pun on her Hebrew name Hadassah. |
| 3 | When Purim falls on Friday, Shushan Purim falls on Shabbat, in which case the obligations of the date are extended to three days. |
| 4 | Note: in most Ashkenazi siddurim these words are vocalized as נַעֲרִיצְךָ וְנַקְדִּישְׁךָ, a pseudo-Biblical form that ruins the slant rhyme. |
| 5 | Mordechai, a pun on his name. |
| 6 | This “Eloheikhem” piyyuṭ, inserted into the Qedusha, is not part of the traditional shiv’ata cycle, but is rather a traditional form of Ashkenazi piyyuṭ originally meant to fill a gap in the qedushta cycle. In the old Eretz Yisrael rite, the qedusha for Shaḥarit included the verses Isaiah 6:3, Ezekiel 3:12, Deuteronomy 6:4, and Psalm 146:10. Piyyuṭei qedusha cycles were thus written, chaining together these verses with poetry linking each. In Ashkenazi practice, the qedusha for Shaḥarit doesn’t include Deuteronomy 6:4, while the qedusha for Musaf includes both Deuteronomy 6:4 and Numbers 15:41. So these piyyuṭei qedusha cycles, which no longer fit in Shaḥarit, were moved to Musaf. However this led to a problem — there were no verses linking Numbers 15:41! The “Eloheikhem” form was invented to fill this gap, always beginning with the last word of Numbers 15:41 and ending with a call upon Divine sovereignty to introduce Psalm 146:10. Ironically, later Ashkenazi practice abandoned the piyyuṭei qedusha forms almost completely — the exception being the Eloheikhem piyyuṭim, which now serve as a bandage for a wound that has long healed. In any case, in this original shiv’ata cycle the Eloheikhem does have a purpose, taking the role of the zayin verse in the acrostic. This serves as a convenient way to make the remaining letters of the 22-letter Hebrew alphabet into 21, more easily divisible by 7. |
| 7 | Esther, according to Esther 9:29. To quote a teacher of mine when asked if a woman could write a kosher megillah, “Esther could!” |
| 8 | This whole stanza cites Jeremiah 33:10–11 repeatedly. |
| 9 | The prior verses all began with a corresponding word from Esther 8:16. Now that we’re out of Esther 8:16 words, the final verse uses the traditional response to Esther 8:16 found in the Havdala liturgy. |
| 10 | Yalkut Shimoni on Nach 944, as well as other related midrashim, say that all the festivals are destined to be nullified in the Messianic era, but Purim (and, according to R. El’azar, Yom Kippur) will never be nullified. |
| 11 | Esther 8:16, repeated again at the end. |
“לַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן | LaYhudim Asher biShushan — a shiv’ata cycle for musaf Shabbat Purim Meshulash, by Isaac Gantwerk Mayer” is shared through the Open Siddur Project with a Creative Commons Attribution-ShareAlike 4.0 International copyleft license.
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P.M. Yitzhak Shamir waving a noisemaker at the sound of Haman’s name during a Megilla reading at his home in Jerusalem on Purim, 28 February 1991. (credit: Ayalon Maggi, CC0)
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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
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