The purpose of this edition is to present a clear text of the Book of Lamentations (Echah) and of the Kinot (Elegies), together with a straightforward translation and notes, for the use of worshippers in the Synagogue on Tisha B’Av. In doing so, I have adopted the same pattern as in my edition of the Selichot: indeed, it was this edition of the Selichot which led to numerous requests from this and other English-speaking countries, for a companion volume for Tisha B’Av.

The publication of a volume of this kind must lead to the raising, once again, of the question so often heard in recent years: Do we still need to observe the fast of the Ninth of Av? Tisha B’Av commemorates the destruction, not only of the Temples, but also of the Jewish State. Now, however, there is once again a Jewish State on the soil of the Holy Land, with an independent nation and language of its own. Is not Tisha B’Av therefore out-dated? This is not, of course a new question. For instance, the Talmudic explanation of Zech. 8:19 prophesies that the four fast days will become feasts in time of peace (R. Hash. 18b); Rashi’s comment on this is that “Peace means when the oppression of the Jews on account of their religion shall have ceased.’’ But the long chronicle of persecution since the destruction of the second Temple has added to the original reading of the Book of Lamentations a whole volume of Elegies (Kinot). As Zunz wrote: “The sorrow for departed glory would probably have been satisfied with these Biblical chapters if new sufferings had not constantly caused the production of fresh plaints” (Ritus, p. 88). The poets and the Payyetanim therefore remind us not only of past sufferings but also that, while redemption has begun by the attainment of the independence of the State of Israel, this is not yet the completion of the Geulah. As the sages have said: “Only those who mourn the destruction of our Temple will merit the privilege of beholding its rebuilding’ (Taan. 30b).

We can also see another reason for the continued observance of Tisha B’Av, when we look at its observance in the State of Israel. There it is not only for the religious Jew a day of mourning, but also for those who are not religiously observant. The latter wish to associate themselves with the rest of their people and their tragic past. They can see with their own eyes the historic city of Jerusalem still lost and its “Jewish quarter” ravaged by war; and they have among them, as living witnesses of Jewish martyrdom, the survivors of the Nazi Holocaust in Europe.

No Jewish family in the world today can regard itself as unaffected by this tragedy; and indeed, after the story has been made plain to the world and some at least of those responsible have been judged, feeling against the Jewish people has again been aroused in various countries. The Talmud says that, at the time of the destruction of the Temple, the complete annihilation of the Jewish people was not effected; for the Almighty preferred to exile the remainder of the people and to destroy the Temple, rather than to destroy the Jewish people completely. Now history seems to have brought about a reversal of this situation. Millions of Jews were sacrificed but the nations of the world have agreed to the return of the remnant of Israel to their homeland. Even the dispersal after the destruction of the Temple has served the divine purpose in that it enabled the light of the Torah to be spread throughout the world.

Tisha B’Av therefore is still not out-dated, until all Israel can live in freedom and dignity, perfect redemption ⹂גאולה שלמה”‎ is achieved and universal peace reigns. I am therefore grateful to the Almighty for having enabled me, in such time as I had available from my congregational duties, to produce this edition of the Kinot. It is my prayer that the Almighty may cause peace, justice and true brotherhood to prevail amongst all the nations of the world, and may the prayer of comfort which we recite in the Minchah service of Tisha B’Av be fulfilled: “‘For thou, O Lord, didst consume Jerusalem with fire, and with fire thou wilt restore her! And rebuild Jerusalem soon, in our days, as an everlasting building, and speedily establish therein the Throne of David. AMEN.”

ABRAHAM ROSENFELD

ACKNOWLEDGEMENTS

The labour involved in preparation of this work has been more difficult than the Se/ichot, and I am indebted to a number of my friends for their help. First of all I wish to express sincere thanks to Mr. Raphael Loewe, M.C., M.A. (Cantab.), and Dr. Leonard Victor Snowman, M.A., M.B., B.Chir. (Cantab.), M.R.C.P. (Lond.), for their painstaking reading of the manuscript, and for their valuable comments and suggestions. Also to Rabbi Dr. Simon Maurice Lehrman, M.A., for his enlightening suggestions. To Dr. Isidore Fishman, M.A., and Rabbi Dr. A. Melinek, B.A., for their valuable help and assistance with the notes. To Mr. V. D. Lipman, M.A. (Oxon.), D.Phil., and Dr. George Julius Webber, LL.D., for their practical assistance with the Introduction. To Mr. N. Weinberg and Mr. Gerald Slowe (of Williams Lea, printers), for their infinite care in correcting the Hebrew text, and to the late Dr. Solomon Fundaminsky, B.A., for eliminating grammatical errors found in the original text. To Dr. J. Rosenwasser (Department of the Oriental Printed Books and MSS of the British Museum), who has been most helpful in providing me with information. I am indeed grateful to my dear wife, and son Lionel for their valuable help and assistance in proof reading. I express my thanks to Mrs. M. Taubkin and Mrs. M. Ackerman, for their ever ready help in typing my manuscript. I would point out that the responsibility for text, translation and notes is, of course, my own, as is that for any errors which may have occurred, Finally, I have to mention that the accomplishment of this venture has been made possible by the generosity of Mr. Louis J. Mintz, who has materially assisted in meeting the cost of publication, and to Messrs. L. Lavy, F.C.A., Leonard Lever and S. Sebba, LL.B., whose initiative has enabled this book to be obtained for the price of ONE POUND STERLING. All those who use this volume with profit owe them gratitude.

Finally, I offer praise to the Heavenly Comforter for granting me wisdom and understanding to enable me to fulfil a dream which has become a reality. I hope and trust that this work will prove as widely used as my Selichot, and that my translation will succeed in giving increasing numbers a greater understanding of the fine poems and prayers expressed for the rebuilding of our Temple, speedily, in our time, AMEN.

FOREWORD

BY THE VERY REV. THE CHIEF RABBI DR. ISRAEL BRODIE

Once again we are indebted to the Rey. Abraham Rosenfeld for making available a work which will be welcomed by all who are concerned with the Service of the Synagogue for all the significant occasions of the Jewish year.

His edition of the Selichot with its accurate Hebrew text, with its painstaking translation and useful notes, has been well received both in this country and overseas. It is not surprising that it has been found necessary to reprint it on three occasions; and now he has produced an edition of Kinot for the Ninth day of Av, which has the same excellences for which his previous book was acclaimed. Out of the many editions of the Kinot which have been in use over the years, very few of them have had regard to the needs of textual accuracy, and those which have been provided with translations, while helpful, have not been completely satisfactory.

Some years ago the late Herbert Loewe undertook the edition of a selection of Kinot in an English translation. It was prepared especially for the use of teachers who were participating in a Summer School at Oxford. I was among those invited to take on the task of translating some of the elegies. It was indeed a task requiring much effort and study. I can therefore appreciate the labour, the time, the perseverance and the research involved in the Author’s undertaking in producing this full and complete edition of the Kinot according to the Ashkenazic rite. The total effort has been rewarding.

Those people will congratulate and be grateful to the Rev. Rosenfeld who have long wished for a reliable Order of Service for the Day of National Mourning when we lament the destruction of Zion’s glory and all the subsequent misfortunes which befell our nation in the lands of exile.

The inclusion in this edition of elegies lamenting the massacres and martyrdom in York in 1190 is unique and fitting.

The Rev. A. Rosenfeld has also included an elegy for the victims of the Nazi Holocaust composed by himself. It is highly to be commended both for its structure and content: it is in the style and has the pathos of the typical kinah. I was not surprised to learn that Israeli scholars who specialise in medieval religious verse have spoken of it in approving terms.

May this edition contribute to a wider understanding of the words and spirit of the elegies recited on Tisha B’Av.

“Those who mourn for Zion will experience the consolation of Zion.”

ISRAEL BRODIE,
15th February, 1965—5725.
Chief Rabbi.