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A full qedushta cycle, in the Qallirian style, for the Shabbat between Yom haShoah and Yom ha-Atsma’ut, referred to in the recently published Israeli Reform siddur Tefilat haAdam as “Shabbat Tequmah” (the sabbath of renewal). Partially based on the structure of the qedushta for Shabbat haGadol, the culmination of this qedushta is an azhara, a poetic retelling of the entire Megilat ha-Atsma’ut. One of the most Zionist things I’ve written in a long time. Bluesky will never forgive me.
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.
| 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, o Cause, our God and God of our ancestors. God of Abraham, God of Isaac, and God of Jacob. The Deity, great and mighty and awesome; the 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 — |
רשות |
Reshut |
בִּרְשׁוּת יָׄהּ יׄוֹשֵׁב קְדוֹשִׁים וּמִלֶּֽמֶד צַׄדִּיקֵי צִׄיּוֹן הַדּוֹרְשִׁים אֲבַקֵּשׁ חֵׄן חֶֽׄסֶד מִכׇּל־הַיְּשִׁישִׁים לְהָקִים קְׄרִיאַת קְׄרוֹבוֹת וּלְפַרְסֵם חִדּוּשִׁים׃ |
With the permission of Yah, seated in holiness, and by the knowledge of the righteous interpreters of Zion, I ask for grace, mercy from all the elders, to establish reading qerovot and to publicize new takes.[1] An original reshut, a double mesostic on יצחק Isaac. |
מגן |
Magen[2] The acrostic for this magen spells יום השואה שעבר — “Yom haShoah that passed” |
יְמֵי שַׁמָּה עִנּוּ אֶת־הַבַּת וְעֵת צָרָה לְנִשְׁמֶֽרֶת כְּבָבַת מֵאַֽיִן כָּמֽוֹהוּ הָאֵֽשָׁה מִמַּחֲבַת הָאָֽרֶץ חִכְּתָה וְשָׁבְתָה שַׁבָּת׃ | |
שְׁמַע יִשְׂרָאֵל צָעַק הָעָם וְהֶעְתִּיר שֶׁתִּשְׁמַע לְצַעֲקַת הָעָם אֶשְׁבֹּר אֶת־הָעֹל אָמַֽרְתָּ בְּנֹֽעַם הוֹי אַיֵּה הַנֵּֽצֶר הַיּוֹצֵא מִגִּזְעָם׃ |
“Hear, Israel!” cried the people, and prayed that You would hear the cry of the people. “I will shatter the yoke,” You said sweetly. Ah, where is the shoot coming out from their stump? |
שׁוֹמְרֵי הַיּוֹנָה הַפַּרְטִיזָנִים עָמְדוּ לְגוֹנֵן עַל־בְּנֵי הַיְּשֵׁנִים בַּת־עֲמָלֵק הַצּוֹרֶֽרֶת לֹא־יָכְלָה לָרוֹזְנִים רִשְׁעָתָהּ נִגְלְתָה וְנִגְזְרוּ דִּינִים׃ |
The guardians of the Dove,[5] Israel the partisans, stood to shield the children of the Sleepers.[6] The patriarchs, sleeping in Ḥevron. Their children are Israel. The daughter of ‘Amaleq, the oppressor,[7] A general reference to antisemitism and evil, here referring to the Nazi regime. could not defeat the nobles.[8] Israel. Her wickedness was revealed and judgments were ordained. |
In most modern Ashkenazi practice, the catenae of verses inserted after the first three piyyutim are not recited. | |
כַּכָּתוּב׃ אָז֩ תִּרְצֶ֨ה הָאָ֜רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ כֹּ֚ל יְמֵ֣י הׇשַּׁמָּ֔הֿ וְאַתֶּ֖ם בְּאֶ֣רֶץ אֹיְבֵיכֶ֑ם אָ֚ז תִּשְׁבַּ֣ת הָאָ֔רֶץ וְהִרְצָ֖ת אֶת־שַׁבְּתֹתֶֽיהָ׃ (ויקרא כו:לד) |
As it is written: Then the land will desire its sabbaths all the days of desolation, you in the land of your enemies; then the land will rest and desire its sabbaths. (Leviticus 26:34) |
וְנֶאֱמַר׃ וְאַף־גַּם־זֹ֠את בִּֽהְיוֹתָ֞ם בְּאֶ֣רֶץ אֹֽיְבֵיהֶ֗ם לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר בְּרִיתִ֖י אִתָּ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹהֵיהֶֽם׃ (ויקרא כו:מד) |
And it is said: But even then, when they are in their enemies’ land, I will not spurn nor repel them to destroy them, to void My covenant with them, for I the Cause am their God. (Leviticus 26:44) |
וְנֶאֱמַר׃ וְזָכַרְתָּ֣ אֶת־כׇּל־הַדֶּ֗רֶךְ אֲשֶׁ֨ר הוֹלִֽיכְךָ֜ יְהֹוָ֧ה אֱלֹהֶ֛יךָ זֶ֛ה אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לְמַ֨עַן עַנֹּֽתְךָ֜ לְנַסֹּֽתְךָ֗ לָדַ֜עַת אֶת־אֲשֶׁ֧ר בִּֽלְבָבְךָ֛ הֲתִשְׁמֹ֥ר מִצְוֺתָ֖ו אִם־לֹֽא׃ (דברים ח:ב) |
And it is said: And you will remember all the path that the Cause your God walked you these forty years in the desert, so as to afflict you to test you to know if in your hearts you will keep Their commandments or not. (Deuteronomy 8:2) |
וְנֶאֱמַר׃ וַנִּצְעַ֕ק אֶל־יְהֹוָ֖ה אֱלֹהֵ֣י אֲבֹתֵ֑ינוּ וַיִּשְׁמַ֤ע יְהֹוָה֙ אֶת־קֹלֵ֔נוּ וַיַּ֧רְא אֶת־עׇנְיֵ֛נוּ וְאֶת־עֲמָלֵ֖נוּ וְאֶֽת־לַחֲצֵֽנוּ׃ (דברים כו:ז) |
And it is said: And we cried to the Cause God of our ancestors, and the Cause heard our voices and saw our affliction and our toils and our oppression. (Deuteronomy 26:7) |
וְנֶאֱמַר׃ וְיָצָ֥א חֹ֖טֶר מִגֵּ֣זַע יִשָׁ֑י וְנֵ֖צֶר מִשׇּׁרָשָׁ֥יו יִפְרֶֽה׃ (ישעיה יא:א) |
And it is said: And a branch will grow from Jesse’s stump, and a twig will flower from his roots. (Isaiah 11:1) |
וְנֶאֱמַר׃ ה֗וֹי כִּ֥י גָד֛וֹל הַיּ֥וֹם הַה֖וּא מֵאַ֣יִן כָּמֹ֑הוּ וְעֵֽת־צָרָ֥ה הִיא֙ לְיַֽעֲקֹ֔ב וּמִמֶּ֖נָּה יִוָּשֵֽׁעַ׃ (ירמיה ל:ז) |
And it is said: Ah, great is that day, where is one like it? And it is a time of stress for Jacob, and from it he will be saved. (Jeremiah 30:7) |
וְנֶאֱמַר׃ וְהָיָה֩ בַיּ֨וֹם הַה֜וּא נְאֻ֣ם ׀ יְהֹוָ֣ה צְבָא֗וֹת אֶשְׁבֹּ֤ר עֻלּוֹ֙ מֵעַ֣ל צַוָּארֶ֔ךָ וּמוֹסְרוֹתֶ֖יךָ אֲנַתֵּ֑ק וְלֹא־יַעַבְדוּ־ב֥וֹ ע֖וֹד זָרִֽים׃ (ירמיה ל:ח) |
And it is said: And on that day — declare the Cause of Forces — I will shatter his yoke from upon your neck, and your bonds I will break, and no more will they serve strangers. (Jeremiah 30:8) |
וְנֶאֱמַר׃ חַֽסְדֵ֤י יְהֹוָה֙ כִּ֣י לֹא־תָ֔מְנוּ כִּ֥י לֹא־כָל֖וּ רַחֲמָֽיו׃ (איכה ג:כב) |
And it is said: The Cause’s mercies have not ceased; nor are Their compassions ended. (Lamentations 3:22) |
וְנֶאֱמַר׃ תַּם־עֲוֺנֵךְ֙ בַּת־צִיּ֔וֹן לֹ֥א יוֹסִ֖יף לְהַגְלוֹתֵ֑ךְ פָּקַ֤ד עֲוֺנֵךְ֙ בַּת־אֱד֔וֹם גִּלָּ֖ה עַל־חַטֹּאתָֽיִךְ׃ (איכה ד:כב) |
And it is said: Ended are your iniquities, fair Zion, no more will you be exiled. Recalled are your iniquities, fair Edom, uncovered are all your sins. (Lamentations 4:22) |
וְנֶאֱמַר׃ הַזֹּרְעִ֥ים בְּדִמְעָ֗ה בְּרִנָּ֥ה יִקְצֹֽרוּ׃ (תהלים קכו:ה) |
And it is said: Those sowing in tears will in cheer reap. (Psalms 126:5) |
וְנֶאֱמַר׃ רַ֭בַּת צְרָר֣וּנִי מִנְּעוּרָ֑י גַּ֝֗ם לֹא־יָ֥כְלוּ לִֽי׃ (תהלים קכט:א) |
And it is said: Often have they assailed me since youth, but they have not done defeat to me. (Psalms 129:1) |
לִֽי יָהּ דּוֹדִי וְעָלַי תְּשׁוּקָתוֹ צָעַֽקְתִּי וְשָׁמַע בְּרֹב חֶמְלָתוֹ חַסְדּוֹ בַּל־קָצֶה וַאֲהַלְלָה אוֹתוֹ קְדוֹשׁ יִשְׂרָאֵל הַמָּגֵן מֵגֵן בַּהֲגַנָּתוֹ׃ |
To me is Yah lover, upon me is Their desire. Screamed I, They heard in Their great compassion. As Their mercy is boundless, allow me to praise Them. Covering, Israel’s Holiness shields with Their defense! |
בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם׃ |
Blessed are You, o Cause, shield of Abraham. |
אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי מְחַיֵּה מֵתִים אַתָּה רַב לְהוֹשִֽׁיעַ׃ מוֹרִיד הַטָּל׃ מְכַלְכֵּל חַיִּים בְּחֶֽסֶד מְחַיֵּה מֵתִים בְּרַחֲמִים רַבִּים׃ סוֹמֵךְ נוֹפְלִים וְרוֹפֵא חוֹלִים וּמַתִּיר אֲסוּרִים וּמְקַיֵּם אֱמוּנָתוֹ לִישֵׁנֵי עָפָר׃ מִי כָמֽוֹךָ בַּֽעַל גְּבוּרוֹת וּמִי דוֹמֶה לָּךְ׃ מֶֽלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִֽיחַ יְשׁוּעָה׃ וְנֶאֱמָן אַתָּה לְהַחֲיוֹת מֵתִים — |
You are mighty forever, Master, You bring life to the dead, greatly saving. You send down the dew. You provide for life in kindness, reviving 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 revive the dead — |
מחייה |
Meḥayeh[9] The acrostic for this meḥaye reads בא יום הזיכרון “Memorial Day has come” |
בְּרִית אֲבוֹתֵֽינוּ זָכַֽרְתָּ אָב הָרִאשׁוֹן שֶׁגִּיַּֽרְתָּ יָחִיד שֶׁשְּׁחִיטָתוֹ עָצַֽרְתָּ וְתָם שֶׁעַל־הַבְּכוֹר בִּכַּֽרְתָּ׃ | |
מִצָּרֵֽינוּ לֹא־תִּירָא צִוִּיתָֽנוּ הֲלֹא מִמִּצְרַֽיִם הוֹצֵאתָֽנוּ זְכֹר מַקְדִּישֵׁי שִׁמְךָ אִם־אָנַפְתָּֽנוּ יִנָּֽקְמָה־נָּא דָּם הַנִּרְצָחִים אִתָּֽנוּ׃ |
“Of our foes, do not fear,” You commanded. Did You not take us out of Egypt? Remember the martyrs if You are angered at us; pray let the blood of the slaughtered with us be avenged! |
כׇּל־בּוֹזְזֵֽנוּ תִּתֵּן לִמְשִׁסָּה רָאשֵׁי צָרֵֽינוּ לִתְבוּסָה וּלְמַֽעַן אֻמָּה הָאֲרוּשָׂה נֶֽגֶב יוּרַק וְנִתְכַּנְּסָה׃ |
Give all our despoilers to the plunder; the chiefs of our enemies to defeat. And for the sake of the betrothed nation,[13] Israel the desert will be made green, that we may be assembled. |
כַּכָּתוּב׃ וְזָכַרְתִּ֖י אֶת־בְּרִיתִ֣י יַעֲק֑וֹב וְאַף֩ אֶת־בְּרִיתִ֨י יִצְחָ֜ק וְאַ֨ף אֶת־בְּרִיתִ֧י אַבְרָהָ֛ם אֶזְכֹּ֖ר וְהָאָ֥רֶץ אֶזְכֹּֽר׃ (ויקרא כו:מב) |
As it is written: And I will remember My covenant with Jacob, as well as My covenant with Isaac, as well as My covenant with Abraham I will remember, and the land I will remember. (Leviticus 26:42) |
וְנֶאֱמַר׃ לֹ֥א תִירָ֖א מֵהֶ֑ם זָכֹ֣ר תִּזְכֹּ֗ר אֵ֤ת אֲשֶׁר־עָשָׂה֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לְפַרְעֹ֖ה וּלְכׇל־מִצְרָֽיִם׃ (דברים ז:יח) |
And it is said: Do not fear them; remember, yes, remember what the Cause your God did to Pharaoh and all Egypt. (Deuteronomy 7:18) |
וְנֶאֱמַר׃ וַיּוֹצִאֵ֤נוּ יְהֹוָה֙ מִמִּצְרַ֔יִם בְּיָ֤ד חֲזָקָה֙ וּבִזְרֹ֣עַ נְטוּיָ֔ה וּבְמֹרָ֖א גָּדֹ֑ל וּבְאֹת֖וֹת וּבְמֹפְתִֽים׃ (דברים כו:ח) |
And it is said: And the Cause took us out from Egypt with a strong hand and an outstretched arm and great awe and signs and wonders. (Deuteronomy 26:8) |
וְנֶאֱמַר׃ וְאָֽמַרְתָּ֙ בַּיּ֣וֹם הַה֔וּא אוֹדְךָ֣ יְהֹוָ֔ה כִּ֥י אָנַ֖פְתָּ בִּ֑י יָשֹׁ֥ב אַפְּךָ֖ וּֽתְנַחֲמֵֽנִי׃ (ישעיה יב:א) |
And it is said: And you will say on that day, “I give thanks to You, Cause, for You were angered at me, but Your wrath turned back and You comforted me.” (Isaiah 12:1) |
וְנֶאֱמַר׃ לָכֵ֞ן כׇּל־אֹכְלַ֙יִךְ֙ יֵאָכֵ֔לוּ וְכׇל־צָרַ֥יִךְ כֻּלָּ֖ם בַּשְּׁבִ֣י יֵלֵ֑כוּ וְהָי֤וּ שֹׁאסַ֙יִךְ֙ לִמְשִׁסָּ֔ה וְכׇל־בֹּזְזַ֖יִךְ אֶתֵּ֥ן לָבַֽז׃ (ירמיה ל:טז) |
And it is said: Thus, all who would devour you will be devoured, and all who would stress you will all go in capitivity, and your despoilers will be for the spoil, and all your plunderers I will give to plunder. (Jeremiah 30:16) |
וְנֶאֱמַר׃ שׁוּבָ֣ה יְ֭הֹוָה אֶת־שְׁבִיתֵ֑נוּ שבותנו כַּאֲפִיקִ֥ים בַּנֶּֽגֶב׃ (תהלים קכו:ד) |
And it is said: Return, Cause, all our captivity, like wadis in the Negev. (Psalms 126:4) |
וְנֶאֱמַר׃ בֵּאלֹהִ֥ים נַֽעֲשֶׂה־חָ֑יִל וְ֝ה֗וּא יָב֥וּס צָרֵֽינוּ׃ (תהלים קח:יד) |
And it is said: In God we will do might, and They will defeat our foes. (Psalms 108:14) |
צָרֵֽינוּ יָקֽוּמוּ לְכַלּוֹתֵֽנוּ צוֹרְרֵי הַצִּבּוּר לְהַגְלוֹתֵֽנוּ חַזְּקֵֽנוּ לְהִלָּחֵם עַל־נַפְשׁוֹתֵֽינוּ קוֹמֵם טַל גְּבוּרָה עַל־אֻמָּתֵֽנוּ׃ |
Our foes indeed rise up to destroy us, Stressors of the community to exile us. Allow us to fight for our lives, And let dew of might come upon our nation. |
בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵּתִים׃ |
Blessed are You, o Cause, who revives the dead. |
משלש |
Meshalesh[14] The acrostic for this meshalesh reads גם יום העצמאות “so too Independence Day” |
גְּפָנִים לָטַֽעַת בְּהָרֵי שֹׁמְרוֹן מִבִּקְעַת הַיַּרְדֵּן עַד־שְׁפֵלַת הַשָּׁרוֹן יִשְׂרָאֵל שָׁב בְּתִקְוָה לְבִצָּרוֹן וְעָבַר עַל־הַמַּֽיִם כְּנוֹשְׂאֵי הָאָרוֹן׃ |
Vines to plant in the hills of Samaria, from the Jordan valley to the Sharon plain. Israel returned in hope to the stronghold, and crossed over the water like those carrying the ark. |
מְדִינָה טוֹבָה הִיא מַה־יָֽפוּ לָעֵינַֽיִם הִשְׁקִיף מִמְּעוֹנוֹ וְנָתַן־לָֽנוּ בַּחַיִּים עֲיָנוֹת וּתְהוֹמוֹת זָבוֹת חָלָב וּדְבָשׁ כַּמַּֽיִם צִיּוֹן מְשׂוֹשׂ כׇּל־הָאָֽרֶץ בְּכִפְלַֽיִם׃ |
A good province it is, how beautiful to the eyes! They looked down from Their abode and gave it to us in life — wells and aquifers flowing milk and honey like water; Zion, doubled joy of all the earth! |
מֶֽלֶךְ נְעִים זְמִירוֹת יִשְׂרָאֵל אָמַר מַעֲלוֹת בְּקִצּוּר שֵׁם גּוֹאֵל וּכְחוֹלָמִים נִשְׁמַע לְכוּ בֵּֽיתָה אֵל תָּשִׁיב שְׁכִינָתְךָ לְמוֹשַׁב אֲרִיאֵל׃ |
The king, sweet singer of Israel,[15] David said ascents by the short name[16] There are fifteen songs of ascents in the book of Psalms. The number fifteen is the gematria amount of Yah, the shortened form of the Tetragrammaton. of the Redeemer. And as dreamers we will hear “Go to the house of the Deity!” Return Your presence to dwelling in Ariel![17] A poetic term for the Temple. |
כַּכָּתוּב׃ עֹ֚וד תִּטְּעִ֣י כְרָמִ֔ים בְּהָרֵ֖י שֹֽׁמְרֹ֑ון נָטְע֥וּ נֹטְעִ֖ים וְחִלֵּֽלוּ׃ (ירמיה לא:ה) |
As it is written: Again you will plant vineyards in the hills of Samaria; plantings planted and fruiting. (Jeremiah 31:5) |
וְנֶאֱמַר׃ שׁ֚וּבוּ לְבִצָּר֔וֹן אֲסִירֵ֖י הַתִּקְוָ֑ה גַּם־הַיּ֕וֹם מַגִּ֥יד מִשְׁנֶ֖ה אָשִׁ֥יב לָֽךְ׃ (זכריה ט:יב) |
And it is said: Return to the stronghold, prisoners of hope! This very day a doubled promise I will return to you. (Zechariah 9:12) |
וְנֶאֱמַר׃ וְהָיָ֡ה כְּנ֣וֹחַ כַּפּ֣וֹת רַגְלֵ֣י הַכֹּהֲנִ֡ים נֹשְׂאֵי֩ אֲר֨וֹן יְהֹוָ֜ה אֲד֤וֹן כׇּל־הָאָ֙רֶץ֙ בְּמֵ֣י הַיַּרְדֵּ֔ן מֵ֤י הַיַּרְדֵּן֙ יִכָּ֣רֵת֔וּן הַמַּ֥יִם הַיֹּרְדִ֖ים מִלְמָ֑עְלָה וְיַעַמְד֖וּ נֵ֥ד אֶחָֽד׃ (יהושע ג:יג) |
And it is said: And when the soles of the feet of the priests bearing the ark of the Cause, Master of all the earth, rest in the waters of the Jordan, the waters of the Jordan will be cut off — the waters flowing down — and stand up in one pile. (Joshua 3:13) |
וְנֶאֱמַר׃ כִּ֚י יְהֹוָ֣ה אֱלֹהֶ֔יךָ מְבִֽיאֲךָ֖ אֶל־אֶ֣רֶץ טוֹבָ֑ה אֶ֚רֶץ נַ֣חֲלֵי מָ֔יִם עֲיָנֹת֙ וּתְהֹמֹ֔ת יֹצְאִ֥ים בַּבִּקְעָ֖ה וּבָהָֽר׃ (דברים ח:ז) |
And it is said: For the Cause your God is bringing you to a good land, a land of rivers of water, wellsprings, and aquifers going out in the valley and the mountain. (Deuteronomy 8:7) |
וְנֶאֱמַר׃ הַשְׁקִ֩יפָה֩ מִמְּע֨וֹן קׇדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶֽת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל וְאֵת֙ הָאֲדָמָ֔ה אֲשֶׁ֥ר נָתַ֖תָּה לָ֑נוּ כַּאֲשֶׁ֤ר נִשְׁבַּ֙עְתָּ֙ לַאֲבֹתֵ֔ינוּ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃ (דברים כו:טו) |
And it is said: Look down from Your holy abode, from heaven, and bless Your people Israel and the land that You gave us, as You swore to our ancestors, a land flowing with milk and honey. (Deuteronomy 26:15) |
וְנֶאֱמַר׃ יְפֵ֥ה נוֹף֮ מְשׂ֢וֹשׂ כׇּל־הָ֫אָ֥רֶץ הַר־צִ֭יּוֹן יַרְכְּתֵ֣י צָפ֑וֹן קִ֝רְיַ֗ת מֶ֣לֶךְ רָֽב׃ (תהלים מח:ג) |
And it is said: Beautiful sight, joy of all the earth, Mount Zion, the utmost mountainous-north, the city of the great Sovereign. (Psalms 48:3) |
וְנֶאֱמַר׃ כִּֽי־אִם־שִׂ֤ישֽׂוּ וְגִ֙ילוּ֙ עֲדֵי־עַ֔ד אֲשֶׁ֖ר אֲנִ֣י בוֹרֵ֑א כִּי֩ הִנְנִ֨י בוֹרֵ֧א אֶת־יְרוּשָׁלַ֛͏ִם גִּילָ֖הֿ וְעַמָּ֥הּ מָשֽׂוֹשׂ׃ (ישעיה סה:יח) |
And it is said: Rather, rejoice and cheer forever, as I created, for behold I am creating with Jerusalem cheer and her people joy. (Isaiah 65:18) |
וְנֶאֱמַר׃ שִׁ֥יר הַֽמַּעֲל֗וֹת לְדָ֫וִ֥ד שָׂ֭מַחְתִּי בְּאֹמְרִ֣ים לִ֑י בֵּ֖ית יְהֹוָ֣ה נֵלֵֽךְ׃ (תהלים קכב:א) |
And it is said: A song of ascents, of David. I rejoiced on their saying to me, “let us go to the Cause’s house!” (Psalms 122:1) |
וְנֶאֱמַר׃ שִׁ֗יר הַֽמַּ֫עֲל֥וֹת בְּשׁ֣וּב יְ֭הֹוָה אֶת־שִׁיבַ֣ת צִיּ֑וֹן הָ֝יִ֗ינוּ כְּחֹלְמִֽים׃ |
And it is said: A song of ascents. On the Cause’s returning the exiles of Zion, we would be like dreamers. (Psalms 126:1) |
וְנֶאֱמַר׃ כִּי־בָחַ֣ר יְהֹוָ֣ה בְּצִיּ֑וֹן אִ֝וָּ֗הּ לְמוֹשָׁ֥ב לֽוֹ׃ (תהלים קלב:יג) |
And it is said: For the Cause chose Zion; They desired for it as a dwelling. (Psalms 132:13) |
לֽוֹ יֵאָסְפוּ יִשְׂרָאֵל וִיהוּדָה צַהֲלִי וְרֹֽנִּי בְּשִׁיר וּבְתוֹדָה חִזְרִי לְאַרְצֵךְ לֹא עוֹד מְנֻדָּה קִבְּצָֽנוּ הַקָּדוֹשׁ מִיַּד הַשְּׁדוּדָה׃ |
For it, Israel and Judah will be gathered to Them; So rejoice and cheer in song and thanksgiving, And return to your land, as no longer a wanderer. Collecting us from the predator’s hand, the Holy One! |
כַּכָּתוּב׃ וְנָשָׂ֥א נֵס֙ לַגּוֹיִ֔ם וְאָסַ֖ף נִדְחֵ֣י יִשְׂרָאֵ֑ל וּנְפֻצ֤וֹת יְהוּדָה֙ יְקַבֵּ֔ץ מֵאַרְבַּ֖ע כַּנְפ֥וֹת הָאָֽרֶץ׃ (ישעיה יא:יב) |
As it is written: And They will raise a flag to the nations and gather the banished of Israel, and the scattered of Judah They will gather from the four corners of the earth. (Isaiah 11:12) |
וְנֶאֱמַר׃ צַהֲלִ֥י וָרֹ֖נִּי יוֹשֶׁ֣בֶת צִיּ֑וֹן כִּי־גָד֥וֹל בְּקִרְבֵּ֖ךְ קְד֥וֹשׁ יִשְׂרָאֵֽל׃ (ישעיה יב:ו) |
And it is said: Rejoice and cheer, dweller in Zion, for great in your midst is Israel’s Holy One! (Isaiah 12:6) |
וְנֶאֱמַר׃ כֹּ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה הִנְנִי־שָׁב֙ שְׁבוּת֙ אׇהֳלֵ֣י יַֽעֲק֔וֹב וּמִשְׁכְּנֹתָ֖יו אֲרַחֵ֑ם וְנִבְנְתָ֥ה עִיר֙ עַל־תִּלָּ֔הּ וְאַרְמ֖וֹן עַל־מִשְׁפָּט֥וֹ יֵשֵֽׁב׃ (ירמיה ל:יח) |
And it is said: Thus said the Cause: behold I return the exile of the tents of Jacob, and will have compassion on his dwellings, and the city will be built on its ruin, and the palace on its justice will sit. (Jeremiah 30:18) |
וְנֶאֱמַר׃ וְהָיָ֨ה אַדִּיר֜וֹ מִמֶּ֗נּוּ וּמֹֽשְׁלוֹ֙ מִקִּרְבּ֣וֹ יֵצֵ֔א וְהִקְרַבְתִּ֖יו וְנִגַּ֣שׁ אֵלָ֑י כִּי֩ מִ֨י הוּא־זֶ֜ה עָרַ֧ב אֶת־לִבּ֛וֹ לָגֶ֥שֶׁת אֵלַ֖י נְאֻם־יְהֹוָֽה׃ (ירמיה ל:כא) |
And it is said: And his leader will be from him, and his ruler will come out from his midst, and I will bring him near, and he will be close to Me, for who could pledge his heart to be close to Me? — declares the Cause. (Jeremiah 30:21) |
וְנֶאֱמַר׃ יִמְלֹ֤ךְ יְהֹוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְﬞלוּ־יָֽהּ׃ (תהלים קמו:י) |
And it is said: The Cause reigns forever; your God, Zion, from generation to generation; praise Yah! (Psalms 146:10) |
וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃ (תהלים כב:ד) |
And You are holy, enthroned on Israel’s praise. (Psalms 22:4) |
אל נא |
El Na |
אֵל נָא! מִשּׁוֹאָה וּמְשׁוֹאָה מִבֵּין הַמְּצָרִים אֶת־יָדַי אַחֲזִיק וְאֶת־רֹאשִׁי אָרִים אַלְפַּֽיִם שָׁנָה מְלֵאוֹת יָמִים מָרִים עָבְרוּ מֵרֵאשִׁית עַד־אֵֽלֶּה הַדְּבָרִים צְחָקֽוּנוּ וּלְעָגֽוּנוּ זֵדֵי הַזָּרִים הַמּוֹשְׁלִים וְשׁוֹטְרִים וּסְרָנִים וְשָׂרִים שָׁאַֽלְנוּ בְּיָגוֹן לִפְנֵי הַצּוֹרְרִים אֵיךְ נָשִׁיר עָלֶֽיךָ בְּאַדְמַת־זָר שִׁירִים בְּכׇל־זֹאת אַף־עַל־פִּי כׇּל־אֵֽלֶּה הַצְּעָרִים לֹא־נוֹאַֽשְׁנוּ וְחִכִּֽינוּ עֲרָבִים וּבְקָרִים לִבְנוֹת מֵחָדָשׁ חׇרְבוֹת הֶעָרִים לְקַפֵּץ עַל־הַגְּבָעוֹת וּלְדַלֵּג עַל־הֶהָרִים בְּאַרְצוֹת הַהַגְרִים וְאַדְמוֹת הַנּוֹצְרִים הָיִֽינוּ גָּרִים וְהָיִֽינוּ גֵּרִים מֵאַרְצֵֽנוּ חֲסֵרִים עַד־בָּא הַמּוֹעֵד עֵת דּוֹדִים הַחוֹזְרִים׃ |
Deity, please! From calamity and destruction, from among the stresses, I strengthen my hands and lift my head. Two thousand years full of bitter days passed from the start to these things. The arrogant strangers laughed at us, mocked us, the marshals and officials and tyrants and princes. We asked in sorrow before the stressors, “how can we sing of You songs in a foreign land?” Nevertheless, despite all these pains, we did not despair, but awaited evenings and mornings to build new the ruins of the cities, to skip over the hills, leap over the mountains. In the lands of the Hagrites[18] Muslims and the countries of the Nazarenes,[19] Christians we were dwelling, and we were aliens, lacking from our land, until the time came, the era of loving returning. |
חי וקיים |
Ḥai v-Qayyam[20] This piyyut, spelling out the author’s name יצחק הראל הכהן, is a poetic retelling of the life of Theodor Herzl. |
חַי וְקַיָּם נוֹרָא וּמָרוֹם וְקָדוֹשׁ! |
Living and enduring, awesome and exalted and holy! |
יָשָׁן וְחָדָשׁ הַיִּשּׁוּבַֽיִּים קִוּוּ תִּקְוַת שְׁנוֹת אַלְפַּֽיִם צִיּוֹן וִירוּשָׁלַֽיִם מַטְּרַת הַגָּלוּתַֽיִּים׃ |
Old and new the double-settlements[21] Referring to the Old Yishuv (of Jews who moved to Israel before the development of Zionism as an ideology) and the New Yishuv (of Jews who moved to Israel as part of the Zionist movement) hoped a hope of two thousand years; Zion and Jerusalem the goal of the double-exiles. |
חָדָשׁ וְיָשָׁן הָאֲדָמָה כָּתַב הָהָר צֵל הַחׇכְמָה קִישִׁינֵב רָאָה בִּמְהוּמָה נֶחֱרַב כִּשְׂדֵה הַמִּלְחָמָה׃ |
New and old the land, wrote the mountain, shadow of wisdom.[22] ”mountain shadow” = har tzel, a pun on Herzl’s name. Kishinev he saw in turmoil, ruined like a battlefield. |
הוּא כָּתַב אַיֵּה בִּטְחוֹנָם הֲנִמְכַּרְתֶּם כָּאָמוּר חִנָּם רִאשׁ֥וֹן לְצִיּ֖וֹן הִנֵּ֣ה הִנָּ֑ם וִירוּשָׁלַֽיִם לְמַעֲנָם׃ |
He wrote, “Where is their security? Were you sold, as said, for free?” First to Zion, there they are,[23] Isaiah 41:27 and Jerusalem for their sake. |
אֶל בָּֽזֶל הָלְכוּ הַזְּקֵנִים לְוַעֲדַת הַצִּיּוֹנִים לוֹמַר אֵין־עִיר שֶׁלָּהּ פּוֹנִים אֶֽלָּא שֶׁבְּנֵי דָּוִד חוֹנִים׃ |
To Basel[24] The home of the First Zionist Congress the elders went, to the committee of Zionists, to say: there is no city to which they face other than where the children of David encamp. |
הָרִים בַּסּוֹף גַּם נִשְׁחָקִים וְנִפְטָרִים גַּם עֲנָקִים כִּלּוּ יָמָיו שֶׁל־הַמֵּקִים וְשָׂרַד אַחֲרָיו מַה־שֶׁהֵקִים׃ |
Mountains in the end erode too, and giants also pass on. The founder’s days ended, but what he founded survived him. |
הַר הַצֵּל בְּצֵל הָרוֹ שְׁמוֹ קִבֵּל לְהוֹקִירוֹ נִקְבַּר מֵאָה אַחַר דּוֹרוֹ שָׁם עַל־שֵׁם לִכְבוֹד זִכְרוֹ׃ |
The mountain-shadow is in the shadow of his mountain.[25] In 1949, Herzl was reinterred on Mt. Herzl. His name it took to honor him. He was buried a century after his generation, there, on his name, to honor his memory. |
אֵל נָא לְעוֹלָם תָּעֳרׇץ וּלְעוֹלָם תֻּקְדָּשׁ וּלְעוֹלְמֵי עוֹלָמִים תִּמְלֹךְ וְתִתְנַשֵּׂא הָאֵל מֶלֶךְ נוֹרָא מָרוֹם וְקָדוֹשׁ כִּי אַתָּה הוּא מֶלֶךְ מַלְכֵי הַמְּלָכִים מַׄלְכוּתוֹ נֶֽׄצַח נׄוֹרְאוֹתָיו שִֽׂׄיחוּ סַׄפְּרוּ עֻׄזּוֹ פָּׄאֲרֽוּהוּ צְׄבָאָיו קַׄדְּשֽׁוּהוּ רׄוֹמְמֽוּהוּ רֹׄן שִׁׄיר וָשֶֽׁבַח תֹּֽׄקֶף תְּׄהִלוֹת תִּׄפְאַרְתּוֹ׃ |
Deity, please, forever are You adored and forever are You sanctified and forever and aye will You reign and be exalted, the Deity, sovereign, awesome, high and holy, for You are the Sovereign, Sovereign of sovereigns, whose sovereignty is eternal; tell Their awesomenesses, recount Their strength, glorify Their forces, sanctify Them, exalt Them, cheer, song, and laudation, mighty praises of Their glory. |
קיקלר |
Qiqlar[26] This piyyut is a celebration of the land of Israel, a sampler of the many ways it is described in the Bible and in rabbinic literature. |
יֵׄשׁ אֶֽרֶץ זָבַת צָׄפוּן לְבָבַת חֻׄקּׄוֹ לִשְׁמוֹר שַׁבָּת קָׄדוֹשׁ׃ |
Indeed there is a flowing land, sequestered for the pupil;[27] Israel and its law is to attend the Sabbath, consecrated! |
אֶֽרֶץ אֲבוֹתֵֽינוּ הָלְכוּ בְּזַרְעָם הַגּוֹיִם הִתְבָּרְכוּ גְּבוּלוֹתֶֽיהָ מִסָּבִיב דָּרְכוּ׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃ | |
אֶֽרֶץ דָּגָן וְתִירוֹשׁ הֲדַס פּוֹרֵֽחַ עִם־בְּרוֹשׁ וְרָדִים מוֹר וּבְשָׂמִים רֹאשׁ׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃ | |
אֶֽרֶץ זָבַת דְּבַשׁ תְּמָרִים חַלָּמִישׁ גַּם־הוּא נֹֽפֶת דְּבוֹרִים טְמֵאוֹת מוֹצִיאוֹת טְהוֹרִים׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃ |
A land flowing with honey of dates — but the flint-rock is also the honeycomb of bees, the impure producing pure.[32] While the honey in the phrase “flowing with milk and honey” is generally said to refer to date honey, or silan, bee honey is unique in that it the only product of a non-kosher animal that is kosher. (Bavli Bekhorot 7b). Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated! |
אֶֽרֶץ יִשְׂרָאֵל אֲחֻזַּת עוֹלָם כׇּל־הַמַּכְלִים לָהּ יִהְיֶה מֻכְלָם לִגְיוֹן שֶׁבִּקֵּשׁ לְכׇבְשָׁהּ נֶעְלַם׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃ |
The land of Israel, an eternal inheritance! All who shame her will be shamed. The legion that sought to conquer her vanished.[33] The notorious lost Legio Ⅸ Hispana, it has been suggested, was destroyed in the Bar Kokhba rebellion. While the fate of Legio Ⅸ Hispana is uncertain, another legion, Legio ⅩⅩⅡ Deiotariana was last recorded in an ignomious defeat at the hands of Bar Kokhba’s forces, and seems to have been disbanded soon afterwards. Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated! |
אֶֽרֶץ מֵי נְהָרוֹת אַרְבָּעָה נוּנִים וְדָגִים בְּיַמִּים שִׁבְעָה סַלְפִּית וְאִלְתִּית לִשְׂבִיעָה׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃ |
A land of water of four rivers, fish and seafood in the seven seas,[34] Find Bava Batra 74b for a list of the seven seas and four rivers of the land of Israel. saupes[35] Still eaten in Israel today, this fish Sarpa salpa, also known as the salema porgy, the cow bream, or the dreamfish, is notorious for, in some rare cases, causing hallucinations when its entrails are consumed. and Eilat-fish[36] In modern Hebrew this word for a fish is used to describe salmon, which is almost certainly not what is ntended in the Mishnah where it is stated to live off the Egyptian coast. to satiation. Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated! |
אֶֽרֶץ עַל־כׇּל־אֲרָצוֹת בְּעֵינֵֽינוּ פּוֹרָה בְּכַרְמֵי גְּפָנֵֽינוּ צָהוֹל נִצְהָל בִּשְׁתִיַּת יֵינֵֽינוּ׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃ |
A land above all lands in our eyes, fruitful with vineyards of our vines. Rejoicing, let us rejoice in drinking our wines! Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated! |
אֶֽרֶץ קְדֻשָּׁה וּמְבֹרֶֽכֶת רֶֽגֶל מְאֻשֶּֽׁרֶת וּמׇעֳרֶֽכֶת שֶׁבִּגְבוּלוֹתֶֽיהָ דּוֹרֶֽכֶת׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃ |
A land holy and blessed. Content and valued is the foot that steps in its borders! Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated! |
אֶֽרֶץ תּוֹרָה וְחׇכְמָה תָּקוּם וְתַעֲשֶׂה שִׁקּוּמָהּ בְּשַׁבָּת שֶׁקָּרָֽאנוּ תְּקוּמָה׃ יֵשׁ אֶֽרֶץ זָבַת צָפוּן לְבָבַת חֻקּוֹ לִשְׁמוֹר שַׁבָּת קָדוֹשׁ׃ |
A land of Teaching and wisdom. You will rise, do its restoration, on the sabbath that we have called “revival!”[37] A name for the sabbath between Yom haShoah and Yom ha-Atsma’ut, which the author first came across in the new Tefilat haAdam Israeli Reform siddur. Indeed there is a flowing land, sequestered for the pupil; and its law is to attend the Sabbath, consecrated! |
רשות |
Reshut[38] This reshut, introducing the poetic retelling of the Scroll of Independence, is largely a justification of the custom of celebrating Yom ha-Atsma’ut. It lists other examples of Jews adding new holidays or celebrating secular days as religious days. |
וּבְכֵן — וְנִבְנְתָ֥ה עִיר֙ עַל־תִּלָּ֔הּ (ירמיה ל:יח) |
And thus, the city will be built on its ruin… (Jeremiah 30:18) |
אַף־עַל־פִּי שֶׁיָּמִים אֵֽלֶּה חֲדָשִׁים בִּפְנֵי קַדְמוּת מוֹעֲדֵי קְדוֹשִׁים גַּם יָמִים אֵֽלֶּה חֲשׁוּבִים וּדְרוּשִׁים בִּרְשׁוּת דַּיָּנֵי דָּת וָדִין וְהַיְּשִׁישִׁים׃ |
Although these days are new, By comparison to the antiquity of the holy seasons, Granted, these days too are important and necessary, By permission of the decreers of law and custom and elders. |
הִנֵּה תַּקְדִּים לִשְׁלִישִׁי וְקִבְּלוּ כׇּל־הָעָם לֹא־רַק אִישִׁי זֹאת חֲנֻכַּת מִקְדָּשִׁי מִלֶּֽמֶד חַשְׁמוֹנָאִים בְּבֵית קׇדְשִׁי׃ |
Espy a precedent for the third,[39] Meaning the third day of the three days of Yom haShoah, Yom haZikaron, and Yom ha-Atsma’ut. Whereas all the people accepted it, not just individuals! Zealously they accepted my sanctuary’s rededication,[40] As in Ḥanukkah, which, like Yom ha-Atsma’ut, is a day of celebrating independence in the land. From the teaching of the Hasmoneans in my holy house. |
טְקָסִים כָּאֵֽלֶּה הֵקִֽימוּ לְפָנֵֽינוּ יִשְׁרֵי־עַם פּוֹסְקֵי דִּינֵֽנוּ כִּימֵי פּוּרִים מְקוֹמִיִּים בִּמְכוֹנֵֽנוּ כְּדַת לַמְדָנֵי סָרָגֽוֹסָּה בְּזִכְרוֹנֵֽנוּ |
Traditions like this were established before us by Just ones of the people, our law’s interpreters. Consider local Purim days in our foundations, As the law of learned Saragossans[41] Referring to Purim Saragossa, a well-known example of the very extensive category of local Purims. in our memory. |
מַלְכוּיוֹת שֶׁהִשְׁתַּכַּֽנּוּ בָּהֶן נוֹהֲגִים בָּֽנוּ לַחֲגֹג בֵּינֵיהֶן סְפָרַדִּים מְהַלְּלִים בִּימֵי הוֹדָיוֹתֵיהֶן מִטַּֽעַם עַמּוּדֵי מַעַמְדוֹתֵיהֶן׃ |
Monarchies in which we dwelt, Norm among us to celebrate among them. Spanish Jews would praise on their thanksgiving days,[42] To this day, on Koningsdag in Amsterdam, and on Thanksgiving Day in the United States, the Spanish-Portuguese Jews recite an abbreviated Hallel service of Psalms 117 and 118 without a blessing. By reasoning of the obelisks of their synagogue-boards. |
פֵּרַֽשְׁתִּי בַּהֲגִיַּת הַגָּרוֹן צָרָה וְתוֹדָה וְזִכָּרוֹן קֵרַֽבְתִּי לִפְנֵי הָאָרוֹן בְּסוֹד רִאשׁוֹן וְאַחֲרוֹן |
Pronouncing with my throat, I laid out Challenge and thanksgiving and remembrance. Quite near to before the ark I came, In the cousel of the Rudiment and Ultimate, |
שׁוֹרַֽרְתִּי בְּשִׁירָה גְּלוּלָה תַּעֲצוּמוֹת לָעָם בְּגִילָה חִזְּקֽוּנִי־נָא כׇּל־הַקְּהִלָּה בִּקְרִיאַת אַזְהָרַת הָעַצְמָאוּת כְּבַמְּגִלָּה׃ |
Sharing a rolled-up song I composed, This people’s might in cheer. Strengthen me, please, all the community, In reading the azhara of independence like in the scroll. |
אהירה |
Azharah |
אֶֽרֶץ יִשְׂרָאֵל מְקוֹם הֲקָמַת בַּת־יְהוּדָה בָּהּ עֻצְּבָה דְּמוּתָהּ בְּרֽוּחַ דָּת וּמְדִינָה לְבַדָּהּ גִּנְזֵי תַּרְבּוּת לְכׇל־אֻמָּה יוּצָֽרוּ עַל־יָדָהּ דֻּגְמָה חׇכְמַת מִקְרָא שֶׁכׇּל־הָעוֹלָם מַכְבְּדָהּ׃ |
The land of Israel is the place fair Judah was established. In it her unique form in spirit, faith, and politics was crafted. Cultural treasures for every nation formed by her hand, Such as the Biblical wisdom that all the world honors. |
הֻגְלָה יְהוּדָה מֵאַרְצוֹ בִּזְרֽוֹעַ חֲזָקָה וְאַךְ שָׁמַר אֱמוּנָתוֹ בִּפְזוּרָה רְחוֹקָה זָכַר בִּתְפִלָּה וְקִוּוּ בְּצָרָה וְצוּקָה חַדֵּשׁ חֵרוּת בְּתוֹךְ אַרְצִי הָשֵׁב לִי הַחְזָקָה׃ |
Judah was exiled from his land with a strong arm. But yet he kept his faith in distant scattering. He remembered in prayer and hoped in stress and distress: Renew freedom in my land, return my holding! |
טֶֽרֶם תְּקוּפָה זֹאת קַיָּם קֶֽשֶׁר זֶה בַּמָּסוֹרָה יְהוּדֵי כׇּל־דּוֹר חָתְרוּ לָשׁוּב לָאָֽרֶץ בִּמְהֵרָה כָּעֵת הַזֹּאת שָֽׁבוּ בַּהֲמוֹנִים טוּר וְשׁוּרָה לְהֵאָחֵז בְּמוֹלַדְתָּם מְקוֹם הָעָם הֹרָה׃ |
Before this era this traditional connection endured. Jews of each generation strove to return to the land quickly. In this time, they returned in droves, rank and file, To hold onto their birthplace, the place the people was born. |
מַעְפִּילִים וּמָגִנִּים וַחֲלוּצִים חָזְרוּ נְשַׁמּוֹת הִפְרִֽיחוּ וּשְׂפַת עִבְרִית דִּבְּרוּ סִדְּרוּ עָרִים וּכְפָרִים וְאֶת־הַיִּשּׁוּב גִּבְּרוּ עַל־כַּלְכָּלָה וְעַל־תַּרְבּוּת עַצְמִית הִנָּם דִּגְרוּ׃ |
Defiant immigrants and guardians and pioneers returned. They made wastes bloom and spoke the Hebrew tongue. They organized cities and towns and grew the settlement. Look, they incubated their own economy and culture. |
פָּקְדוּ עוֹלֵי אֶֽרֶץ שׁוֹחֲרֵי שְׁלוֹמָהּ צְבָאוֹת לְהָגֵן פֶּן־תִּפְרוֹץ מִלְחָמָה קֵרְבוּ לְתוֹשָׁבֶֽיהָ בִּרְכַּת הַקִּדְמָה רְצוֹנָם לְקַבֵּל עַצְמָאוּת עֲצוּמָה׃ |
Those who rose to the land, pursuing its peace, ordered armies to defend, lest war break out. They brought progress’s blessing close to its inhabitants; their desire to achieve awesome independence. |
שָׁנָה לִסְפִירַת מַׄגִּׄיׄדׄ מֵׄיׄשָׁׄרִׄיׄםׄ שָׁמְעוּ כֹּל בְּקוֹנְגְּרֵס שֶׁקּוֹלוֹ הֵרִים תֵּאוֹדוֹר הֵֽרְצְל וְהִכְרִיז בִּדְבָרִים תְּקוּמָתֵֽנוּ נִזְכֶּה פִּֽתְחוֹ־לָֽנוּ שְׁעָרִים׃ |
The year of the count of “announcing truth,”[43] From Isaiah 45:19. The gematria of “announcing truth” — maggid meisharim — is 657, the short count for the year 5657 of the First Zionist Congress in Basel. All in the congress heard as he raised his voice, Theodor Herzl, and announced in words: “Our revival we will merit! Open for us the gates!”[44] The first acrostic of the azhara ends here. The second begins, a reverse atbash acrostic. |
תְּמִיכָה לִזְכוּת נִמְצְאָה בַּהַצְהָרָה שֶׁהִצְהִיר בַּלְפוּר בִּשְׁנַת תִּׄרְׄעַׄחׄ לַסְּפִירָה רְשׁוּת הַמַּנְדָּט לִזְכּוֹת זוֹ אִשְּׁרָה קְשׁוּרִים עַם וָאָֽרֶץ בֶּאֱמֶת בַּמָּסוֹרָה׃ |
Support for this right was found in the declaration That Balfour declared in the year 5678[45] The Balfour Declaration was made in November 1917 of the count. The mandate government confirmed this right: People and land linked truly in tradition. |
צַֽעַר וְחׇרְבָּן עַל־עַמֵּֽנוּ אֵרְעוּ פִּרְחֵי יְשֻׁרוּן לַטֶּֽבַח הֻכְרְעוּ עוֹלְלוּ מְנָאֲצַי וּמִלְּיוֹנִים גָּוְעוּ סַכָּנוֹת נֶגְדֵּֽנוּ בְּעֵינֵי הַגּוֹיִם נוֹדְעוּ׃ |
Pain and destruction befell our people. The flowers of Jeshurun were given to the slaughter. My mockers[46] M’naatzai, a reference to the Nazis acted and millions passed on; Dangers against us were made known in the nations’ eyes. |
נִרְאָה בַּעֲלִיל שֶׁפִּתְרוֹן נִדְרָשׁ מוּלֶֽדֶת יְשֻׁרוּן שֶׁמִּמֶּֽנָּה גֹּרַשׁ לְחַדֵּשׁ שָׁם מְדִינָה לְעַם אֶבְיוֹן וָרָשׁ כְּעַם בְּכׇל־אֻמּוֹת וְלֹא־יְשֹׁרַשׁ׃ |
It was clearly visible that a solution was needed: The homeland of Jeshurun from where it was expelled, to renew there a state for the poor and needy people, like a people among nations, not to be uprooted. |
יְהוּדֵי פְּלֵיטַת טֶֽבַח וַאֲחֵרוֹת בָּעוֹלָם טֻלְטְלוּ לַעֲלוֹת לְבֵית הָאוּלָם חִדָּלוֹן קֹֽשִׁי וְסַכָּנָה לֹא־הֵנִֽיעוּ מֵהַסֻּלָּם זְכוּת תָּבְעוּ לְחֵרוּת וּכְבוֹד עֲמָלָם׃ |
Jews of the slaughter’s remnant and others on earth Were moved to ascend to the house of the hall.[47] Israel, where the Temple once stood. Stopping, hardship, and danger moved them not from the ladder. They claimed the right to freedom and honorable labor. |
וּבַמִּלְחָמָה הַשְּׁנִיָּה שֶׁבָּהּ כׇּל־אֻמּוֹת נִלְחֲמוּ הַיִּשּׁוּב הָעִבְרִי בִּקְרַב צֶֽדֶק קָֽמוּ דָּמֵי חֲיָלָיו נִשְׁפְּכוּ וְזָרְמוּ גְּמוּלֵֽנוּ לְהִמָּנוֹת בָּעַמִּים שֶׁהוּקְמוּ׃ |
And in the second war in which all nations fought, The Hebrew settlement rose in the just battle. Their soldiers’ blood was spilt and flowed. Our recompense: be counted in the established peoples. |
בְּחֹֽדֶשׁ כִּסְלֵו בְּיוֹם שִׁשָּׁה עָשָׂר בִּשְׁנַת תָּׄשׁׄוּׄבׄ לִסְפִירָתֵֽנוּ כִּׄיׄ־טׄוֹׄבׄ לְכׇל־בָּשָׂר אֻמּוֹת מְאֻחָדוֹת אִסְרוּ אִסָּר אֶֽרֶץ יִשְׂרָאֵל לְעַמָּהּ תִּמָּסַר׃ |
In the month of Kislev on the sixteenth day, In the year of return[48] 708 in gematria. 16 Kislev 5708, 29 November 1947, was the date of the UN resolution. by our count, it’s good[49] 47 in gematria. “For all flesh” referring to the more universal usage of the Gregorian count. for all flesh, The United Nations swore a binding-oath: The land of Israel would be handed over to its people.[50] The second acrostic ends here. The third begins, a name-acrostic. |
יְבַצַּע הַיִּשּׁוּב תָּבְעָה הָעֲצֶֽרֶת צְעָדִים נִדְרָשִׁים לִשְׁתֹּל אֶת־הַצַּמֶּֽרֶת חֹק הוּא וְלֹא־יַעֲבֹר לְמִשְׁמֶֽרֶת קַיֶּֽמֶת וְאֵינָהּ תֻּפְקַע הָאִגֶּֽרֶת׃ |
The settlement should perform — claimed the assembly — required steps to plant the treetop.[51] The people Israel. It is an unchanging law to be kept, Established and irrevocable is the letter. |
הִנָּהּ זְכוּת טִבְעִית לָֽנוּ מִטַּֽעַם רְשׁוּת לַעֲמֹד עַל־עַצְמֵֽנוּ כְּכׇל־עַם אֵין הֶבְדֵּל אֵין שִׁנּוּי הַפָּז לֹא יוּעַם לְפִיכָךְ נִתְכַּנַּֽסְנוּ אָֽנוּ חַבְרֵי מוֹעֶֽצֶת הָעָם׃ |
This is a natural right for us, on account of the right to stand for ourselves, like every nation. No difference, no change, the gold is not dimmed. Thus, we the fellows of the people’s council, are gathered, |
בְּיוֹם הַמַּנְדָּט הַבְּרִיטִי מְסַיֵּם נְצִיגֵי הַיִּשּׁוּב הָעִבְרִי הַמְּקַיֵּם אִתָּם הַתְּנוּעָה הַצִּיּוֹנִית שֶׁעוֹד תִּתְקַיֵּם בְּתֹֽקֶף זְכוּתֵֽנוּ שֶׁאַף־פַּֽעַם תִּסְתַּיֵּם׃ |
on the day the British Mandate ends — Representatives of the existing Hebrew settlement, Along with the Zionist movement that will remain, By force of our right that will never end, |
רְשׁוּת טִבְעִית שֶׁבְּיָדֵֽינוּ לִפְדּוֹת הַחְלָטַת עֲצֶֽרֶת הָאֻמּוֹת הַמְּאֻחָדוֹת מַכְרִיזִים אָֽנוּ לְהָקִים בְּתוֹדוֹת מְדִינַת יִשְׂרָאֵל בְּאֵֽלֶּה הַשָּׂדוֹת׃ |
the natural right in our hands to redeem, the declaration of the United Nations assembly — We announce, to establish with acknowledgements The state of Israel in these fields! |
אָֽנוּ קוֹבְעִים שֶׁהָחֵל מֵהַלַּֽיְלָה יוֹם שִׁשִּׁי בְּאִיָּיר מַאי לְאֻמּוֹת הַגּוֹלָה רָאשֵׁי הַמּוֹעָצָה יִפְעֲלוּ זְמַנִּית כְּמֶמְשָׁלָה הָאֻמָּה בְּקָרוֹב תִּבְחוֹר לַשִּׁלְטוֹנוּת שֶׁלָּהּ׃ |
We decree that starting from this night, The sixth of Iyyar, May to the nations of the diaspora, The council heads will temporarily act as a government; The nation will soon choose its own leadership. |
כְּדֵי קִבּוּץ גָּלֻיּוֹת תְּהֵא פְּתוּחָה הַמְּדִינָה לַעֲלִיָּה יְהוּדִית בִּבְטוּחָה נָאָה תִּהְיֶה הָאָֽרֶץ שֶׁתִּהְיֶה לָֽנוּ הַצְלָחָה וּלְכׇל־תּוֹשָׁבֶֽיהָ בְּלִי עַלְמָה שְׁכוּחָה׃ |
So as to gather the diaspora, open will be The state for Jewish aliyah in safety. Pleasant will be the land, that there be success for us, And for all its inhabitants, not a young woman forgotten. |
יְסוֹדוֹתָהּ חֵרוּת וָצֶֽדֶק וְשָׁלוֹם עַל־חֲזוֹן הַנְּבִיאִים הַיָּקָר מִיַּהֲלוֹם לְהָקִים שִׁוְיוֹן גָּמוּר לְכׇל־אֶזְרָחֶֽיהָ לַהֲלֹם גֶּֽזַע וּמִין דָּת וּמַצְפּוּן לָשׁוֹן חִנּוּךְ וְתַרְבּוּת וְזֶה לֹא חֲלוֹם׃ |
Its foundations: freedom and righteousness and peace, By the prophetic vision, more precious than diamond, To establish total equality as befitting all its citizens — Race and sex, faith and conscience, language and education and culture, this is no dream! |
נוֹצֶֽרֶת עַל־כׇּל־מְקוֹמוֹת קְדוֹשִׁים טְהוֹרֵי כׇּל־דָּתוֹת בִּלְבָבוֹת אֲנָשִׁים וְתִהְיֶה נֶאֱמָנָה לְעֶקְרוֹנוֹת הַמְפֹרָשִׁים וּכְתוּבִים בִּמְגִלַּת הָאוּ״ם לַדּוֹרְשִׁים׃ |
Guarding all holy places, The purities of all faiths in mortal hearts, And being faithful to the elucidated principles written in the UN charter for those seeking them out. |
רְצוֹן הַמְּדִינָה הוּא לְשַׁתֵּף פְּעֻלָּה כִּרְצוֹן מוֹסְדוֹת וּנְצִיגֵי הָאוּ״ם שֶׁתַּֽחַת דִּגְלָהּ מִיּוֹם הַחְלָטָתָהּ וְלַעֲשׂוֹת פְּעֻלָּה תִּפְעַל לְהָקִים אַחְדוּת הָאָֽרֶץ בְּעִנְיַן הַכַּלְכָּלָה׃ |
The state desires to cooperate with UN institutions and representatives under its flag, from the day of its proclamation, to do work, Working to establish land-unity in the matter of economy. |
לְאֻמּוֹת אָֽנוּ קוֹרְאִים לָתֵת יָד לִבְנוֹת מְדִינָתֵֽנוּ אֶת־יִשְׂרָאֵל לְקַבֵּל לְמִשְׁפַּֽחַת עַמִּים קְהִלָּתֵֽנוּ בְּתוֹךְ הַתְקָפַת הַדָּמִים קוֹרְאִים בִּרְצִינוּתֵֽנוּ יִשְׁמָעֵאל לְקַבֵּל בְּשָׁלוֹם חֶלְקוֹ בְּאֶזְרָחוּתֵֽנוּ׃ |
To the nations we call to lend a hand to build our state, To accept Israel to the family of peoples, our community. Amid this bloody attack[52] Referring to the first volleys of the war of independence. we call in earnest: Ishmael,[53] Referring to the Arab citizens of Israel. to receive in peace his portion in our citizenship. |
בְּשָׁלוֹם וּשְׁכֵנוּת טוֹבָה אָֽנוּ מוֹשִׁיטִים יָד לְכׇל־מְדִינוֹת שְׁכֵנוֹת בָּעַמִּים וְשַׁלִּיטִים גְּבוּלֵֽנוּ כָּאן כְּמוֹ בַּאֲבוֹתֵֽינוּ הַשְּׁבָטִים דָּבָר רָצוּי לְשַׁתֵּף פְּעֻלָּה בִּכְלָלִים וּפְרָטִים׃ |
In peace and good neighborliness we reach out a hand to all our neighbor-states, peoples and leaders. Our border is here, just as with our tribal ancestors. It’s desireable to cooperate in general and particular! |
לִתְרֹם חֶלְקָהּ בְּמַאֲמַץ יִשְׂרָאֵל הוּא מוּכָן בְּאֵזוֹר זֶה נִפְעָל קִדְּמָה הֲלֹא גַּם אָֽנוּ כָּאן תִּרְאוּ בְּנֵי יוֹנָה גַּם הַצִּפּוֹר מָצָא לוֹ כַּן וְכֵן עִמְדוּ בַּמַּעֲרָכָה עַל־גְּאֻלַּת הַמִּשְׁכָּן׃ |
To contribute its portion in effort, Israel is prepared. In this region we will work progress — aren’t we here too? See, sons of the dove,[54] A poetic reference to diaspora Jewry that the bird too found a nest! And thus, stand in ranks for the redemption of the dwelling! |
רְשׁוּמִים מִתּוֹךְ בִּטָּחוֹן בְּצוֹר יִשְׂרָאֵל הִנְנוּ לְעֵדוּת עַל־הַכְרָזָה זוֹ לְהִגָּאֵל חוֹתְמִים בַּחֲתִימַת יָדֵֽינוּ מִדָּן עַד בֵּית־אֵל זִקְנֵי מוֹעֶֽצֶת הַמְּדִינָה עַל־אַדְמַת אֲרִיאֵל׃ |
Registered out of trust in the Rock of Israel, Here we are witnessing in this declaration to be redeemed. Signed with our hand’s signatures, from Dan to Beth-el,[55] In the Bible a term used to refer to the northern kingdom of Israel. Elders of the state council on the land of Ariel.[56] A poetic name for Jerusalem, or Israel in general. |
קִרְיַת עִיר תֵּל אָבִיב בְּאַדְמַת מוֹלַדְתֵּֽנוּ אֶֽלֶף תְּשַׁע מֵאוֹת שְׁמוֹנָה אַרְבָּעִים תָּׄשׁׄוּׄבׄ בִּסְפִירָתֵֽנוּ מַאי יוֹם אַרְבֵּיסַר הֵ״א בְּאִיָּיר יוֹם עֶֽרֶב מְנוּחָתֵֽנוּ נִזְכֶּה לִקְרֹא מְגִלָּה זוֹ בְּיוֹם עַצְמָאוּתֵֽנוּ׃ |
The city, town of Tel Aviv, in our birth land, 1948, return[57] 708 in gematria, the short count for 5708. While the Gregorian count for the UN declaration of 29 November 1947 and the independence declaration of 14 May 1948 is different, in the Hebrew calendar they are in the same year. by our count, May quartodeciman,[58] A fancy Latinate word to reflect the fancy Aramaic word used here since the Hebrew for “fourteenth” is substantially longer. fifth of Iyar, the day before our rest.[59] Friday Let us merit to read this scroll on our independence day! |
סילוק |
Silluq |
וּבְכֵן וּלְךָ תַעֲלֶה קְדֻשָּׁה כִּי אַתָּה קְדוֹשׁ יִשְׂרָאֵל וּמוֹשִֽׁיעַ׃ |
And thus, to You holiness ascends, For You are the Holy One and Savior of Israel. |
בַּשְּׁבִיעִית הַשְּׁלִישִׁית[60] בשערים ג׳ וד׳ נאמר הַשֵּׁנִית לְשִׁבְעָה שָׁבֻעוֹת בֵּין צָרָה וּמְצוּקָה לְמַגְדִּל יְשׁוּעוֹת בְּשׂוֹרוֹת טוֹבוֹת וְנִפְלָאוֹת נִשְׁמָעוֹת בּוֹדֶֽדֶת תַּרְבֶּה־עַם בִּפְרֹֽעַ פְּרָעוֹת בִּימֵי תְּקוּמָה בְּעוֹנוֹת קְבוּעוֹת בִּיאַת עַצְמָאוּת כִּי בָּאוּ הַשָּׁעוֹת בּוֹרְאֵֽנִי נִפְלָאוֹת שֶׁעָשִֽׂיתָ יְדוּעוֹת׃ |
On the third[61] In most years, the sabbath between Yom haShoah and Yom haAtzmuat is the third sabbath of the counting of the omer season. In years where it is the second (meaning any years where the first day of Pesaḥ falls on Shabbat or Sunday, gates 3 and 4 according to the calendric norms), say הַשֵּׁנִית “the second” instead. seventh of the seven weeks, Between stress and distress[62] Find Zephaniah 1:15 to establishing salvation,[63] Find Psalm 18:51 Good amazing news was heard: The lonely one will teem with people[64] Find Lamentations 1:1 when breaches breach.[65] Find Judges 5:2 In days of renewal, in set seasons, The coming of independence, for the hours have come. My Creator, the wonders You have done are known! |
מֵעַם לָעָם נִמְסְרָה הָאָֽרֶץ עָרִיצֵי עֲרוּצִים שֶׁאַף־אֶחָד יֵעָרֵץ קָֽמוּ בְּכִבּוּשׁ וְנָפְלוּ בַּפֶּֽרֶץ וְהַֽכְּנַעֲנִי֙ וְהַפְּרִזִּ֔י אָ֖ז יֹשֵׁ֥ב בָּאָֽרֶץ׃ |
From people to people the land was handed over; Tyrants of the channels that none would idolize. They rose in conquest but fell in the breach. And the Canaanite and Perizzite were then settled in the land.[66] Genesis 13:7 |
אָב עָלָה מִשִּׁנְעָר וּבְנוֹ שִׁכֵּן שֵׁם וּבְנֵי בְּנוֹ הָתָם יָרְדוּ לִפְקֹֽחַ נַפְשָׁם בִּימֵי שִׁעְבּוּדָם זַעֲקוּ מֵעׇנְשָׁם קָֽמוּ נוֹלְדֵי יוֹכֶֽבֶד לְהַעֲלוֹתָם מִשָּׁם כִּי חָטָא כְּנַֽעַן מֵעֵֽבֶר תִּקּוּן קׇרְבַּן אָשָׁם וְעָלוּ הַחוֹפְשִׁים לְהַנְחִיל יְרֻשַּׁם׃ |
The father[67] Abraham went up from Sumer, his son abode there,[68] Isaac. Find Genesis 26:2 And the sons of his pure son[69] Jacob went down to save their lives. In the days of their enslavement they cried out from their abuse. Those born of Jochebed arose to bring them up from there, For Canaan had sinned beyond a guilt-offering’s rectification. And the free ones ascended to acquire their inheritance. |
הָאָֽרֶץ חֻלְּקָה לִשְׁנֵים עָשָׂר שְׁבָטִים וּבַיָּמִים הָהֵם יְמֵי שְׁפוֹט הַשּׁוֹפְטִים לֹא־הָיָה מֶֽלֶךְ בְּיִשְׂרָאֵל לַעֲשׂוֹת מִשְׁפָּטִים וְדָרְשׁוּ לַמִּצְפָּתִי וְדִבְרֵיהֶם נִקְלָטִים׃ | |
יְמִינִי וּמְזַמְּרוֹ מָלְכוּ עַל־הָעָם וְחָכָם הָרָזִים שֶׁבָּנָה בֵּית־נֹֽעַם אַחַר־כָּךְ חֹֽמֶץ בַּר־יַֽיִן רְחַבְעָם וּמֵאֶפְרַֽיִם קָם חוֹטֵא וּמַחֲטִיא יָרׇבְעָם וּצְפוּנִים מָרְדוּ וְחָצְצוּ אֶת־הָעָם עֲשָׂרָה עָזְבוּ בְּזֹאת הַפַּֽעַם וּבִיצִיקַת עֶגְלַֽיִם הַפָּז יוּעַם׃ |
The Benjaminite[73] Saul and his psalmist[74] David reigned over the people And the wise secret-knower who build the pleasant house,[75] Solomon After that, vinegar son of wine,[76] A talmudic expression for a worthless man who is the son of a worthwile man Rehoboam, And from Ephraim rose the sinner and sin-causer Jeroboam, And the northerners rebelled and split the people; ten left this time, and with the casting of the double-calves the gold was dimmed. |
אַשּׁוּר לָקַח אֶת־מַזְנִיחֵי שַׁדַּי וְהֵשִׁיב בַּחְלַח וְחָבוֹר וְגוֹזָן וּמָדָי אֲבָל יְרוּשָׁלַֽיִם בֵּית לִמּוּדַי לֹא־נִכְבַּשׁ בְּיָדוֹ מַֽעַן מַכֶּה בְּוַדַּאי מַגֵּפָתוֹ הָיְתָה לְפוּל יוֹתֵר מִדַּי׃ | |
אַךְ חָטָא יְהוּדָה בְּמַלְכוּת מְנַשֶּׁה וְשָׁכַח לַתּוֹרָה נִתְּנָה בְּיַד מֹשֶׁה וּבָא שֵׁשַׁךְ לֵב־קָמַי וְיוֹם קָשֶׁה עַד הִכְרִיז כּֽוֹרֶשׁ אֶת־גָּלוּתְךָ תִּשֶּׁה׃ |
But Judah sinned in the reign of Manasseh, And forgot the teaching given by Moses’ hand, And Sheshakh Lev-Qamai[79] The atbash of Babylonia and Chaldea. Sheshakh is used in Jeremiah 25:26 and 51:41, while Lev-qamai is used in Jeremiah 51:1. came, and a hard day, Until Cyrus announced, “you will forget your exile!” |
פָּרַס מָשְׁלָה בָּֽנוּ שָׁנָה וְשָׁנִים עַד קָם אָלֶכְּסַנְדְּרוֹס מוֹקְדוֹן עַל־הַשּׁוֹשַׁנִּים׃ וַיָּֽמׇת וְחֻלְּקָה מַמְלַכְתּוֹ בֵּין אַרְבָּעָה רָאשִׁים וְכׇל־סוּרְיָה לִסְלִיקוּס וּבָנָיו הָעִקְּשִׁים מִתּוֹכָם אַנְטִיּֽוֹכוּס הַמְחַלֵּל קְדוֹשִׁים מְשֻׁגָּע נִקְרָא פֵּרוֹתָיו בְּאוּשִׁים |
Persia ruled over us year after year, Till Alexander of Macedon came upon the lilies.[80] Israel He died, and his kingdom was divided among four chiefs, And Coele-Syria to Seleucus and his stubborn sons, Among them Antiochus, desecrator of holy things. He was called mad,[81] Antiochus referred to himself as “Epiphanes,” or “deity made manifest.” He was sarcastically called, both by the Jews and the Greeks, “Epimanes,” or “the madman.” his fruits rotten. |
קָֽמוּ נֶגְדּוֹ גִּבּוֹרֵי אֲנָשִׁים חַשְׁמוֹנַאי וּבָנָיו שֶׁהִדְלִֽיקוּ אִשִּׁים אֲבָל יָרְדוּ דּוֹרוֹת כְּדַרְכֵי אֲנָשִׁים וַיְהִי־רִיב בֵּין רֹעֵי צָדוֹקִים וּפְרוּשִׁים עַד־מָלְכוּ בְּנֵי יַנַּאי כָּאֵֽלֶּה טִפְּשִׁים שֶׁהִזְמִֽינוּ רוֹמִי לְהִתְעָרֵב בָּעֳנָשִׁים הוּא רָכַשׁ אֶת־אַרְצֵֽנוּ לִהְיוֹת רְכוּשִׁים וּמַה שֶׁהֵם רוֹכְשִׁים אֵינָם נוֹטְשִׁים הֵם הֵרִֽימוּ הוֹרְדּוֹס וְעָשׂוּ כִּבּוּשִׁים וּבְעֵת הֻלְחֲמוּ קַנָּאִים וְעִקְּשִׁים הֵם הֶחֱרִֽיבוּ מִקְדָּשֵֽׁנוּ וְהָיִֽינוּ נִגְרָשִׁים שִׁירְךָ בְּאַדְמַת נֵכָר נִשְׁמַע כָּאֵֽלֶּה רְעָשִׁים׃ |
Against him rose heroes of men, The Hasmoneans who kindled fires. But generations descended in the way of man, There was strife between the Sadducee and Pharisee guides.[82] Literally, shepherds. See Genesis 13:7 Until the children of Jannaeus[83] rerferring to Hyrcanus II and Aristobulus II, the two sons of Alxander Jannaeus, who invited the Romans to settle their civil war. reigned, such fools, Who invited Rome to intercede in punishments. It acquired our land to be acquisitions, And what they acquire they do not abandon. They raised Herod and did conquering, And when the zealous and stubborn ones battled, They destroyed our Temple and we were expelled. Your song in a foreign land sounds like such noise! |
וַיָּקׇם צֶֽלֶם חָדָשׁ עֲלֵיהֶם מִבְּנֵי עַמִּי אֲבָל לֹא עָזַר לָֽנוּ כִּי הַצֶּֽלֶם הָיָה לְרוֹמִי אַחֲרֵי מְאוֹת שָׁנָה עָמַד נוֹקֵם דָּמִי עוֹמַר עַל־יִשְׁמָעֵאל כּוֹבֵשׁ הַיְּרוּשַׁלְמִי פָּתַח לִי שְׁעָרִים וּבִקֵּשׁ שְׁלוֹמִי׃ |
And a new image[84] Referring to Jesus, and Christianity as a whole rose over them, from my people’s children, But it did not help us, for the image was Rome’s. After hundreds of years rose my blood’s avenger, Omar, over Ishmael, conquerer of the Jerusalemite.[85] In 637 CE, Caliph Omar conquered Jerusalem. His rule, while not perfect, was substantially better for the Jews than Byzantine/Eastern Roman rule was. He opened for me gates and sought my peace. |
אֲבָל אַיֵּה הַנָּגִיד שֶׁמִּמֶּנִּי יֵצֵא וְאֵיפֹה הַמּוֹשֵׁל וּמֵאַיִן יִמָּצֵא עַצְמָאוּת הַדָּבָר שֶׁיִּשְׂרָאֵל רוֹצֶה׃ |
But where is the prince who will come out from me? And where is the ruler, from where is he found? Independence is the matter that Israel wants! |
קָֽמוּ מֵעַם לוֹעֵז הַצַּלְבָנִים אַנְשֵׁי בְּלִיַּֽעַל רוֹצְחִים וְעוֹיְנִים דָּם נִשְׁפַּךְ עַד־קַרְסֹל בְּקַרְקַע אַרְמוֹנִים הַאֵֽלֶּה גִּבּוֹרֶֽיךָ שׁוֹחֲטֵי הַמַּאֲמִינִים בְּסוֹף נִכְבְּשׁוּ בַּל־סְלִיחָה לַדִּינִים׃ |
From a barbarous land arose the crusaders, Low men, murderers and hateful. Blood spilt up to the ankle on the floor of the palaces. Are these your heroes, murderers of the faithful? In the end they were conquered, no forgiveness for the laws.[86] A pun on the name “Saladin.” |
אַחַר־כָּךְ כָּבְשׁוּ לָהּ בְּנֵי תּוֹגַרְמָה מַלְכָּם חָכָם מְכֻנֶּה חִדֵּשׁ אֶת־הַחוֹמָה קָמָה בֵּין כׇּל־הָאֻמּוֹת מִלְחָמָה הַתּוֹגְרָמִים בָּחֲרוּ בְּצַד נִכְשָׁל עַד־כְּלִמָּה |
After this the Turks[87] Literally, “Togarmites.” In most medieval texts Turkey is referred to as Togarmah, as part of the interpretatio hebraicae of Biblical place names — se also Sefarad for Spain, Ashkenaz for the Rhineland, Hagrim for Hungary, etc. conquered it. Their king, named wisely,[88] Suleiman the Magnificent, who shared a name with Solomon. renewed the wall. War arose between all the nations. The Turks chose the losing side to disgrace. |
הַבְּרִיטִים נִכְנְסוּ בְּמַנְדָּט לְאוֹמָהּ הִכְרִיז בַּלְפוּר שֶׁהָאָֽרֶץ תִּנָּתֵן לְעַמָּהּ אֲבָל כׇּל־רְשׁוּת צְבוּעָה וּמִי יוֹדֵֽעַ לָֽמָּה וְהַנְּיָר הַלָּבָן גִּנָּה מִלְיוֹנֵי הָאֻמָּה כִּי נִגְלָה לְכֻלָּם תּוֹעֲבַת הַשְּׁמָמָה שֶׁעוֹלְלוּ הַמְּנָאֲצִים לְלֹא־נֻחָֽמָה עֲצֶֽרֶת לִמְאֻחֶֽדֶת כׇּל־אֻמָּה הִכְרִיזָה שֶׁלָּא־עוֹד נֵרָדֵף עַד־חׇרְמָה׃ |
The Brits entered with a mandate for its nation. Balfour declared that the land would be given to its people. But every regime is hypocritical — who knows why? And the white paper doomed millions of the nation. When the foul desolation was revealed to all That the mockers[89] M’naatzim, a reference to the Nazis perpetrated upon the uncomforted,[90] Israel. See Isaiah 54:11 The assembly of uniting every nation Declared that no longer would we be utterly persecuted. |
וּבְכֵן הָבָה נָשִֽׁירָה שִׁיר הוֹדָיָה לִישׁוּעָה הָיָה־לִי עׇזִּי וְזִמְרָת יָהּ וּבְכׇל־עִיר וְקִבּוּץ וּמוֹשָׁב וְקִרְיָה נְזַמְּרָה עִם־מְשָׁרְתֵי אַכְתְּרִיאֵל־יָהּ שָׂרָף וּכְרוּב וְאוֹפַן וְחַיָּה הַמְשׁוֹרְרִים תָּמִיד וּמִתְחַדְּשֵׁי הַבְּרִיאָה דָּרֵי מַֽעְלָה וּמַֽטָּה מְהַלְּלֵי יָהּ וְשָׁלוֹשׁ קְדֻשּׁוֹת לְקָדוֹשׁ הוּא הַקְּרִיאָה הַכְרִֽיזוּ כֹּל בְּקוֹל הַלְלוּ־יָהּ׃ |
And thus, come, let us sing a song of thanks. For salvation They were to me, my strength and song, Yah! And in every city and kibbutz and settlement and town Let us hymn with the ministers of Akhtriel Yah,[91] A very old nomen sacrum, found first in Berakhot 7a Snake- and mount- and wheel- and beast-angel, Those singing always and the creation-renewed,[92] Hekhalot texts discuss two kinds of singing angels, those that are permanent and those that are created new every day. Those dwelling above and below praise Yah, And the holy Trisagion is the reading. Announce, all, aloud, halleluyah! |
כַּכָּתוּב עַל יַד נְבִיאֶךָ וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ וְאָמַ֔ר… (ישעיה ו:יג) |
As written by Your prophet’s hand, and they called one to another and said… (Isaiah 6:3). |
From here the regular qedusha continues. |
Notes
| 1 | An original reshut, a double mesostic on יצחק Isaac. |
|---|---|
| 2 | The acrostic for this magen spells יום השואה שעבר — “Yom haShoah that passed” |
| 3 | Israel |
| 4 | Israel |
| 5 | Israel |
| 6 | The patriarchs, sleeping in Ḥevron. Their children are Israel. |
| 7 | A general reference to antisemitism and evil, here referring to the Nazi regime. |
| 8 | Israel. |
| 9 | The acrostic for this meḥaye reads בא יום הזיכרון “Memorial Day has come” |
| 10 | Abraham |
| 11 | Isaac |
| 12 | Jacob |
| 13 | Israel |
| 14 | The acrostic for this meshalesh reads גם יום העצמאות “so too Independence Day” |
| 15 | David |
| 16 | There are fifteen songs of ascents in the book of Psalms. The number fifteen is the gematria amount of Yah, the shortened form of the Tetragrammaton. |
| 17 | A poetic term for the Temple. |
| 18 | Muslims |
| 19 | Christians |
| 20 | This piyyut, spelling out the author’s name יצחק הראל הכהן, is a poetic retelling of the life of Theodor Herzl. |
| 21 | Referring to the Old Yishuv (of Jews who moved to Israel before the development of Zionism as an ideology) and the New Yishuv (of Jews who moved to Israel as part of the Zionist movement) |
| 22 | ”mountain shadow” = har tzel, a pun on Herzl’s name. |
| 23 | Isaiah 41:27 |
| 24 | The home of the First Zionist Congress |
| 25 | In 1949, Herzl was reinterred on Mt. Herzl. |
| 26 | This piyyut is a celebration of the land of Israel, a sampler of the many ways it is described in the Bible and in rabbinic literature. |
| 27 | Israel |
| 28 | Find Genesis 22:18 |
| 29 | Find Genesis 13:17 |
| 30 | Find Deuteronomy 33:28 |
| 31 | Find Isaiah 55:13 |
| 32 | While the honey in the phrase “flowing with milk and honey” is generally said to refer to date honey, or silan, bee honey is unique in that it the only product of a non-kosher animal that is kosher. (Bavli Bekhorot 7b). |
| 33 | The notorious lost Legio Ⅸ Hispana, it has been suggested, was destroyed in the Bar Kokhba rebellion. While the fate of Legio Ⅸ Hispana is uncertain, another legion, Legio ⅩⅩⅡ Deiotariana was last recorded in an ignomious defeat at the hands of Bar Kokhba’s forces, and seems to have been disbanded soon afterwards. |
| 34 | Find Bava Batra 74b for a list of the seven seas and four rivers of the land of Israel. |
| 35 | Still eaten in Israel today, this fish Sarpa salpa, also known as the salema porgy, the cow bream, or the dreamfish, is notorious for, in some rare cases, causing hallucinations when its entrails are consumed. |
| 36 | In modern Hebrew this word for a fish is used to describe salmon, which is almost certainly not what is ntended in the Mishnah where it is stated to live off the Egyptian coast. |
| 37 | A name for the sabbath between Yom haShoah and Yom ha-Atsma’ut, which the author first came across in the new Tefilat haAdam Israeli Reform siddur. |
| 38 | This reshut, introducing the poetic retelling of the Scroll of Independence, is largely a justification of the custom of celebrating Yom ha-Atsma’ut. It lists other examples of Jews adding new holidays or celebrating secular days as religious days. |
| 39 | Meaning the third day of the three days of Yom haShoah, Yom haZikaron, and Yom ha-Atsma’ut. |
| 40 | As in Ḥanukkah, which, like Yom ha-Atsma’ut, is a day of celebrating independence in the land. |
| 41 | Referring to Purim Saragossa, a well-known example of the very extensive category of local Purims. |
| 42 | To this day, on Koningsdag in Amsterdam, and on Thanksgiving Day in the United States, the Spanish-Portuguese Jews recite an abbreviated Hallel service of Psalms 117 and 118 without a blessing. |
| 43 | From Isaiah 45:19. The gematria of “announcing truth” — maggid meisharim — is 657, the short count for the year 5657 of the First Zionist Congress in Basel. |
| 44 | The first acrostic of the azhara ends here. The second begins, a reverse atbash acrostic. |
| 45 | The Balfour Declaration was made in November 1917 |
| 46 | M’naatzai, a reference to the Nazis |
| 47 | Israel, where the Temple once stood. |
| 48 | 708 in gematria. 16 Kislev 5708, 29 November 1947, was the date of the UN resolution. |
| 49 | 47 in gematria. “For all flesh” referring to the more universal usage of the Gregorian count. |
| 50 | The second acrostic ends here. The third begins, a name-acrostic. |
| 51 | The people Israel. |
| 52 | Referring to the first volleys of the war of independence. |
| 53 | Referring to the Arab citizens of Israel. |
| 54 | A poetic reference to diaspora Jewry |
| 55 | In the Bible a term used to refer to the northern kingdom of Israel. |
| 56 | A poetic name for Jerusalem, or Israel in general. |
| 57 | 708 in gematria, the short count for 5708. While the Gregorian count for the UN declaration of 29 November 1947 and the independence declaration of 14 May 1948 is different, in the Hebrew calendar they are in the same year. |
| 58 | A fancy Latinate word to reflect the fancy Aramaic word used here since the Hebrew for “fourteenth” is substantially longer. |
| 59 | Friday |
| 60 | בשערים ג׳ וד׳ נאמר הַשֵּׁנִית |
| 61 | In most years, the sabbath between Yom haShoah and Yom haAtzmuat is the third sabbath of the counting of the omer season. In years where it is the second (meaning any years where the first day of Pesaḥ falls on Shabbat or Sunday, gates 3 and 4 according to the calendric norms), say הַשֵּׁנִית “the second” instead. |
| 62 | Find Zephaniah 1:15 |
| 63 | Find Psalm 18:51 |
| 64 | Find Lamentations 1:1 |
| 65 | Find Judges 5:2 |
| 66 | Genesis 13:7 |
| 67 | Abraham |
| 68 | Isaac. Find Genesis 26:2 |
| 69 | Jacob |
| 70 | Find Ruth 1:1 |
| 71 | Find Judges 17:6 |
| 72 | Samuel, of whom Israel demanded a king. |
| 73 | Saul |
| 74 | David |
| 75 | Solomon |
| 76 | A talmudic expression for a worthless man who is the son of a worthwile man |
| 77 | Find II Kings 17:6 |
| 78 | Find I Chronicles 5:26 |
| 79 | The atbash of Babylonia and Chaldea. Sheshakh is used in Jeremiah 25:26 and 51:41, while Lev-qamai is used in Jeremiah 51:1. |
| 80 | Israel |
| 81 | Antiochus referred to himself as “Epiphanes,” or “deity made manifest.” He was sarcastically called, both by the Jews and the Greeks, “Epimanes,” or “the madman.” |
| 82 | Literally, shepherds. See Genesis 13:7 |
| 83 | rerferring to Hyrcanus II and Aristobulus II, the two sons of Alxander Jannaeus, who invited the Romans to settle their civil war. |
| 84 | Referring to Jesus, and Christianity as a whole |
| 85 | In 637 CE, Caliph Omar conquered Jerusalem. His rule, while not perfect, was substantially better for the Jews than Byzantine/Eastern Roman rule was. |
| 86 | A pun on the name “Saladin.” |
| 87 | Literally, “Togarmites.” In most medieval texts Turkey is referred to as Togarmah, as part of the interpretatio hebraicae of Biblical place names — se also Sefarad for Spain, Ashkenaz for the Rhineland, Hagrim for Hungary, etc. |
| 88 | Suleiman the Magnificent, who shared a name with Solomon. |
| 89 | M’naatzim, a reference to the Nazis |
| 90 | Israel. See Isaiah 54:11 |
| 91 | A very old nomen sacrum, found first in Berakhot 7a |
| 92 | Hekhalot texts discuss two kinds of singing angels, those that are permanent and those that are created new every day. |
“קְדוּשְׁתָּאוֹת לְשַׁבָּת תְּקוּמָה | Qerovot for Shabbat Tequmah (the Sabbath between Yom haShoah and Yom ha-Atsma’ut), by Isaac Gantwerk Mayer” is shared through the Open Siddur Project under the Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license.
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