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The poetic genre known as ḳerovot, brief poems woven throughout the repetition of the weekday Amidah, is nowadays most closely associated with Elazar biRabbi Qallir’s Purim “Qrovetz“, a majestically interwoven piece of piyyut if ever there was one. But there are many other ḳerovot that have historically been recited, and this one is by the same author! The weekday qerovot cycle for Ḥanukkah, retelling the story of the Greek oppression using intricate poetic language. Included within is a qedushtah that instructs us on some of the halakhic requirements for the Ḥanukkah lights.
This text was originally written for the ancient Erets Yisrael rite, and thus does not feature a stanza for the blessing of David. (For the Purim “Qrovetz” this was post-facto explained as so as not to embarrass Shaul on his day, but scholarship largely agrees that this structure in ḳerovot is specifically since in the West the Eighteen Blessings were actually eighteen blessings. If you want a post-facto explanation for this one, the Hasmoneans weren’t descendants of David either.) The version presented here is included with the Ashkenazi liturgy, since Ashkenazim have traditionally been far more likely that Sephardim to preserve poetic additions to the ‘Amidah proper.
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.
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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 Avraham, God of Yitsḥaq, and God of Ya’aqov. O Deity, great and mighty and awesome, Highest Deity, who repays goodness faithfully and acquires all and remembers ancestral kindness and brings a redeemer to their children’s children for Their Name’s sake in love. Sovereign, help and savior and shield… |
אַעֲדִיף כׇּל־שְׁמוֹנָה בְשׂושׂ נֵרוֹת זֵֽכֶר לְיֶֽשַׁע דִּשּׁוּן מְנוֹרוֹת כְּבַחֲלִילִים וְכִנּוֹרוֹת אֲהַלֵּל בָּם עֲלֵי נוֹרָאוֹת׃ אֲשֶׁר הִפְלִיא מָגֵן לְגוֹנְנִי בְּנֵר חֲנֻכָּה׃ |
All eight I prefer[1] Following Beit Hillel, Qallir says he prefers to add lights rather than remove them. in the joy of lamps As a memorial of the salvation of the lampstand’s oiling As with flutes and lyres, I will praise by them[2] The lights. on the awesome works Exploits my Shield wonder-worked to shield me — by the Ḥanukkah lamp. |
בָּרוּךְ אַתָּה יְהֹוָה מָגֵן אַבְרָהָם׃ |
Blessed are You, Cause, shield of Avraham. |
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, and resuscitate the dead, mighty to save, turning the wind and sending down the rain, sustaining life in kindness, resuscitating the dead in great compassion, supporting the fallen and healing the sick and freeing the bound and keeping faith with those lying in the dust. Who is like You, Master of Might, and who can be compared to You? Sovereign who deals death and resuscitates and makes salvation sprout. And faithful are You to resuscitate the dead… |
בְּעַמּוּד חִדֶּֽקֶל בְּנִיבוֹ חַד וְקַל נְתִיבוֹת יֹֽשֶׁר עֲבוּר לְעַקֵּל בִּשְׁלוֹשׁ־עֶשְׂרֵה בְּרִיתוֹת הֵיקֵל וְדַת שְׁלֹשׁ־עֶשְׂרֵה מִדּוֹת קִלְקֵל לוּלֵי מַגְשִׁים תְּחִי הֶחֱיָֽנוּ בְּנֵר חֲנֻכָּה׃ |
By the pillar of the Tigris,[3] According to Bereshit Rabbah 16:4, the Tigris is an allegory for the kingdom of Greece. in smooth sharp speech,[4] A pun on the word for Tigris, Ḥideqel, and the word for “sharp and smooth” ḥad v-qal. Unlike Haman, which came with violence, Greece sought to persuade the people Israel to abandon their faith using philosophy and rhetoric. In order to turn away from the straight path, Making light of the thirteen covenants,[5] Circumcision. M. Nedarim 3:11: “Great is circumcision, for thirteen covenants were cut upon it.” In Genesis chapter 17, the word “covenant” appears thirteen times. and cursing the religion of the thirteen attributes. Lest it not be for the Rain-bringer, who gives us life — by the Ḥanukkah lamp. |
בָּרוּךְ אַתָּה יְהֹוָה מְחַיֵּה הַמֵּתִים׃ |
Blessed are You, Cause, who rescucitates the dead. |
גְּבוּרוֹתֶֽיךָ עָצְמוּ אִמְרוֹתֶֽיהָ נָעֲמוּ וְרֹב רַחֲמֶֽיךָ הָֽמוּ בְּיַד כֹּהֲנֶֽיהָ אֲשֶׁר לְיֶֽשַׁע קָֽמוּ וּלְשִׁמְךָ הִנְעִֽימוּ וְרוֹמְמוּ׃ |
Your mighty acts are powerful, Your sayings are sweet, And how manifold is your compassion! By the hand of her priests, who rose up to save, And to Your name sweetly exalted. |
כַּכָּתוּב – אֲרוֹמִמְךָ֣ יְ֭הֹוָה כִּ֣י דִלִּיתָ֑נִי וְלֹֽא־שִׂמַּ֖חְתָּ אֹיְבַ֣י לִֽי׃ |
As it is written: I will exalt You, Cause, for You drew me up, and my enemies did not rejoice over me. (Psalms 30:2) |
וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃ |
And You are holy, enthroned on Israel’s praises. (Psalms 22:4) |
אֵל נָא! נֵר חֲנֻכָּה אָסוּר־בּוֹ לְהִשְׁתַּמֵּשׁ בְּכׇל־יוֹם בְּרָכוֹת חָמֵשׁ לְחָמֵשׁ׃ |
O Deity, please! Ḥanukkah lamp! All usage is restricted. By each day five blessings.[6] According to Masekhet Sofrim 20:6, the lighter says three blessings and the viewer says two. Alternatively, this refers to the three candle blessings and the two blessings before and after Hallel. |
נֵר חֲנֻכָּה גִּיהוֹ יְהֵא מֻצְנָע דּוֹלֵק וּמְיֻשָּׁב בְּלֹא נֵד וָנָע׃ |
Ḥanukkah lamp! Glow greatly humble. Do not move once lit and set.[7] Masekhet Sofrim 20:3 — “It may not me moved from its place before it is extinguished.” |
נֵר חֲנֻכָּה הַנִּתְמָד בְּכׇל־בַּֽיִת וּמִצְוָתוֹ נֵר אֶחָד בְּכׇל־בַּֽיִת׃ |
Ḥanukkah lamp! Exhibited by each house With one light per house ordered. |
נֵר חֲנֻכָּה זִכָּרוֹן טוֹב לִמְיַחֲלָיו חַיָּב מִלְּבָרֵךְ וּמִלְּהַבְדִּיל עָלָיו׃ |
Ḥanukkah lamp! Zealously hopeful recalled well, Havdalah on it is forbidden. |
נֵר חֲנֻכָּה טְווֹת אֵין יוֹשְׁבוֹת לְפָנָיו יְצִיבָתוֹ כְּדָבָר דָּבוּר עַל־אׇפְנָיו׃ |
Ḥanukkah lamp! To sit weaving by it, one may not. Yet it is right to speak of it by it. |
נֵר חֲנֻכָּה כׇּל־הַמְּהַדֵּר מִצְוָתוֹ בְּנֹֽפֶשׁ לְהַדְלִיק מִמֶּֽנּוּ נֵר אֶחָד לְכׇל־נֶֽפֶשׁ׃ |
Ḥanukkah lamp! Keeping its order beautifully, Lighting one lamp per person. |
נֵר חֲנֻכָּה מַֽעַשׂ הָיָה בְּפֽוֹחֵת וּמוֹסִיף נָתְנוּ־לוֹ טַֽעַם בְּפָחוֹת וּמוֹסִיף׃ |
Ḥanukkah lamp! More or less, two debated, Neither lacking a reason.[8] B. Shabbat 21b — “Two elders in Sidon, one did according to Beit Shammai and the other did according to Beit Hillel. The former gave a reason: according to the Sukkot oxen-sacrifices. The latter gave a reason: for we increase holiness and do not decrease it.” |
נֵר חֲנֻכָּה סְבֹל עַד־צֵאתוֹ לְאוֹרוֹ עַד־שֶׁיֵּהָנֶה אָדָם מֵאוֹרוֹ׃ |
Ḥanukkah lamp! Suffering to be lit until sunset, One thus delights from its light. |
נֵר חֲנֻכָּה פְּתִילָתוֹ בְּתוֹכוֹ תְּעֻשַּׁן צְרוּרָה מִלְּהַדְלִיק נֵר יָשָׁן׃ |
Ḥanukkah lamp! Placed within, its wick smokes up, Check not to kindle an old lamp.[9] Masekhet Sofrim 20:3 — “It is forbidden to use an old earthenware lamp; but if one only has an old lamp, he must heat it good and hot.” |
נֵר חֲנֻכָּה קְצִינַת זִיווֹ לְהַבְלִיק רוֹאָיו מֶֽנּוּ בְּלִי לְהַדְלִיק׃ |
Ḥanukkah lamp! Quite important its shining glow. Refrain from kindling by it! |
נֵר חֲנֻכָּה שְׁבִיבוֹ מְשַׂמֵּֽחַ לַבְּרִיּוֹת תְּשַׂמְּחֵֽנוּ בְּנֵרוֹת לֶעָתִיד לִהְיוֹת׃ |
Ḥanukkah lamp! Shine bringing joy to creatures. Thus bring us joy in light to come! |
וּבְכֵן אַתָּה פְּנֵי מְשִׁיחֶֽךָ אַל־תֵּשֵׁב לְעֵת קֵיצִים וּזְמַנִּים תְּיַשֵּׁב עוֹד יָמִים וְלֵילוֹת תּוֹשֵׁב זְמַנִּים וּרְגָעִים תֵּחָשֵׁב רַחֵם מְקוֹם הַשְּׁכִינָה וּבְנָאוְךָ תֵּשֵׁב בִּזְכוּת אָבוֹת טוֹבָתֵֽנוּ חַשֵּׁב יָהּ זִכְרְךָ לְדוֹר וָדוֹר תְּיַשֵּׁב רָם יְהֹוָה לְעוֹלָם תֵּשֵׁב בְּתוֹךְ צִיּוֹן נֵרוֹת נְיַשֵּׁב יֹֽפִי יְקָרְךָ בַּמִּקְדָּשׁ הָשֵׁב קְבַע מְקוֹם אַרְמוֹן עַל־מִשְׁפָּטוֹ יֵשֵׁב לָֽחַשׁ רוֹן קְדֻשַּׁת מַעֲרִיצֶֽיךָ הַקְשֵׁב לְפָנֶֽיךָ דְּבַר צְקוּנִי יִתְחַשֵּׁב יֹֽפִי כֶּֽתֶר תִּשְׁבָּחוֹת אֲבַטֵּא וַאֲיַשֵּׁב רוֹן יַֽחַד נַעֲרִיצָךְ קָדוֹשׁ תְּהִלּוֹת יוֹשֵׁב |
Exclude not Your anointed’s face! And thus… Lining up ends and times You resolve. As You yet seat days and nights. Zones of time and hours You will calculate Again have mercy on Your Presence’s abode place! Regard our good by merit of our ancestors. By every generation, Yah, Your moniker You set. Aloft is the Cause, forever enthroned! Radiant lights we will set up in Zion. Quintessence of glory, return in Your Temple! Assign the Palace’s place, seated on judgment. Listen to Your holy acclaimers’ whispered exalting. Let the words of my plea be accounted before You. In beautiful lauded crown I will gaze and be set. Rejoicing together, we acclaim You, Holy One, enthoned on praises. |
כַּכָּתוּב עַל־יַד נְבִיאָךְ — וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ וְאָמַ֔ר קָד֧וֹשׁ ׀ קָד֛וֹשׁ קָד֖וֹשׁ יְהֹוָ֣ה צְבָא֑וֹת מְלֹ֥א כׇל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃ (ישעיה ו:ג) |
As written by the hand of Your prophet: And each spoke to each other and said: Holy, holy, holy is the Cause of Multitudes! All earth is full of Their glory! (Isaiah 6:3) |
כְּבוֹדֽוֹ אִהֵל בְּדִיר קֹֽדֶשׁ לַחֲנוּת עִם צְבָא קֹֽדֶשׁ עָטוֹת כָּבוֹד שַׂרְפֵי קֹֽדֶשׁ זֶֽמֶר רִׄנְּנוּ כְּחַיּוֹת הַקֹּֽדֶשׁ׃ |
Their glory Encamped in the holy home, Living with the holy multitude, ASp-angel’s glory clad, ARranging song like the holy beings. |
לְעֻמָּתָם בָּרוּךְ יֹאמֵרוּ – בָּר֥וּךְ כְּבוֹד־יְהֹוָ֖ה מִמְּקוֹמֽוֹ׃ (יחזקאל ג:יב) |
And in turn they bless: Blessed be the Cause’s glory from Their place! (Ezekiel 3:12) |
מִמְּקוֹמֽוֹ בְּעַנְנֵי הוֹד עִטֵּר רַכָּה רִפְּדָה בְּעֹֽצֶם בְּרָכָה בְּרֹאשׁ עֲשִׂיַּת זֹאת חֲנֻכָּה יִחֲדָה לְדוֹדָהּ בְּהֶתְמֵד בְּרָכָה׃ |
From Their place, By glory-clouds was the soft one[10] The people Israel crowned, Robust blessing she was upholstered, By starting to do this Ḥanukkah, Yet her Beloved she unified in diligent blessing. |
פַּעֲמַֽיִם בְּאַהֲבָה שְׁמַע אוֹמְרִים — שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יְהֹוָ֥ה ׀ אֶחָֽד׃ (דברים ו:ד) |
Twice, in love, saying the Shema’: Hear, Israel! The Cause is your God! The Cause is one! (Deuteronomy 6:4) |
אֶחָֽד קוֹל מְבַשֵּׂר יָרִיץ בֶּהָרִים לְהָשִׁיב תּוֹעִים מִגְּבָעוֹת וְצוּרִים יַשְׁמִֽיעַ עוֹד לִלְבַב נִמְהָרִים רְאוּ כִּי אֲנִי הוּא קוֹל מֵרִים׃ |
One, Quickly bring the herald’s voice on the mounts! And Let the strays back from the hills and rocks! In the sped-up ones’ hearts, may it again be heard: Regard Me, for I raise My voice! |
לִהְי֥וֹת לָכֶ֖ם לֵאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃ (במדבר טו:נא) |
To be for You a God. I the Cause am your God. (Numbers 15:41) |
וּבדִבְרֵי קׇדְשָׁךְ כָּתוּב לֵאמֹר — יִמְלֹ֤ךְ יְהֹוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְﬞלוּ־יָֽהּ׃ |
And in Your holy words it is written, saying: The Cause reigns forever, your God, Zion, from generation to generation, hallelujah! (Psalm 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 tell Your greatness, and to eternity of eternities Your holiness we sanctifiy, and Your laudations, o Cause, will never depart from our mouth ever and ever, for a great and holy Sovereign are You. |
גֵּרָה הַעֲלֹת אַרְנֶֽבֶת בִּגְזִירוֹתֶֽיהָ זֹאת מְעַנֶּֽבֶת בְּאוֹר נֵר בִּבְרֹר חַיִל אוֹם בְּרִית מְגַנֶּֽבֶת וְכָל־נִמְצָא מַל בְּאַף מְזַנֶּֽבֶת עֵד־עִיר וְקָדוֹשׁ הֵאִיר לִי בְּנֵר חֲנֻכָּה׃ |
Greece, the cud-chewing hare,[11] Based on the custom that Ptolemy’s wife was named “Hare.” See the lists of impure animals in Lev. 11:4-7 and Deut. 14:7-8, as elaborated in in Lev. Rabbah 13:5. Bound her with its decrees. By the candlelight in Bror Ḥayil the nation smuggled a covenant[12] Y. Ketubot 1:5:2. A candle lit in Bror Ḥayil was the sign that a forbidden circumcision was going to be performed. But all who were found circumcised were angrily scolded. Angels, holy watchers, came to enlighten me — by the Ḥanukkah lamp. |
בָּרוּךְ אַתָּה יְהֹוָה הָאֵל הַקָּדוֹשׁ׃ |
Blessed are You, Cause, Holy Deity. |
אַתָּה חוֹנֵן לְאָדָם דַּֽעַת וּמְלַמֵּד לֶאֱנוֹשׁ בִּינָה חׇנֵּנוּ מֵאִתְּךָ דֵּעָה בִּינָה וְהַשְׂכֵּל׃ |
You grace humanity with knowledge and teach humankind understanding. Grace us from You with knowedge, understanding, and comprehension. |
דְּרוּשָׁה אַרְבָּעָה רָאשִׁים כְּעַקְרָב מַשְׁרֶֽצֶת עֳקָצִים שִׁשִּׁים סִגְּרָה בְּכֶלֶא שִׁבְעִים יְשִׁישִׁים לְהָלִיץ בְּלַֽעַז גְּלִילֵי תַּרְשִׁישִׁים זָמְמוּ וְכִוְּנוּ דַּֽעַת וְדָצוּ בְּזֹאת חֲנֻכָּה׃ |
Demanded the four-headed one,[13] Greece, according to the vision of Daniel 7:6 like a scorpion spawning sixty stingers,[14] According to Lev. Rabbah 13:5, just as the scorpion lays sixty eggs at a time, so too Greece had sixty members in its parliament. to lock down seventy elders in prison, to translate into a foreign tongue the beryl rolls.[15] This stanza refers to the legendary translation of the Septuagint, traditionally said to have occured on the eighth of Tevet. The “beryl rolls” refers to the Torah, using the language of Song of Songs 5:14. Zoning in, they arranged knowledge and rejoiced,[16] Miraculously, all seventy translators produced exactly the same translation. — by this Ḥanukkah. |
בָּרוּךְ אַתָּה יְהֹוָה חוֹנֵן הַדָּֽעַת׃ |
Blessed are You, Cause, who graces knowledge.. |
הֲשִׁיבֵֽנוּ אָבִֽינוּ לְתוֹרָתֶֽךָ וְקָרְבֵֽנוּ מַלְכֵּֽנוּ לַעֲבוֹדָתֶֽךָ וְהַחֲזִירֵֽנוּ בִתְשׁוּבָה שְׁלֵמָה לְפָנֶֽיךָ׃ |
Return us, our Parent, to Your Teaching, and draw us in, our Sovereign, to Your service, and bring us back in complete replentance before You. |
הֻמְשְׁלָה חֲשֵׁכָה גְּדוֹלָה כִּי עַל־כֹּל שֶׁלְּפָנֶֽיהָ גָּדְלָה עַל כִּי־יְשָׁרִים אִתָּהּ גִּדְּלָה עָדְפָה עָלַי רָעוֹת בִּגְדֻלָּה רַק בְּעָנָּה שׁוֹבָבִים שֻׁלְהֲבָה בְּנֵר חֲנֻכָּה׃ |
Ellas, who was compared to great darkness,[17] Find Gen. Rabbah 44:17 for she was greater than all who came before her,[18] Alexander the Great’s empire was, at the time, the largest in history. though she had raised the righteous,[19] According to legend Alexander the Great had honored Shimon ha-Tsaddiq when entering Jerusalem. prioritized great evil upon me. Right when the rebellious were flame-tortured —by the Ḥanukkah lamp. |
בָּרוּךְ אַתָּה יְהֹוָה הָרוֹצֶה בִתְשׁוּבָה׃ |
Blessed are You, Cause, who desires repentance. |
סְלַח לָֽנוּ אָבִֽינוּ כִּי חָטָֽאנוּ מְחַל לָֽנוּ מַלְכֵּֽנוּ כִּי פָשַֽׁעְנוּ כִּי מוֹחֵל וְסוֹלֵֽחַ אָתָּה׃ |
Forgive us, our Parent, for we have sinned, and pardon us, our Sovereign, for we have done iniquity, for a pardoner and forgiver are You. |
וְתַעֲבֹר עַל־גְּזֵרַת מֶֽלֶךְ עִם־זוּ לְהָעָסִיא לְהַעֲבִיר לְמֹֽלֶךְ וּתְעַלֵּל בְּעִנּוּיֵי בַּת־מֶֽלֶךְ בְּמַגְרֵס עָנֵר בְּצִיּוֹן הָלַךְ בּוֹחֵן טוֹב וְסַלָּח מֵחֵטְא בְּזֹאת חֲנֻכָּה׃ |
When she transgressed the Sovereign’s decree, to make This People pass over to Molech, and assaulted the king’s daughter with traumas[20] Based on the legend that the Greeks put in place a droit du seigneur system. With Aner’s grinding,[21] Another reference to Y. Ketubot 1:5:2 — in this case alternate texts. In the received text, the sound of grinding in the city — magresh ‘ir — alludes to a forbidden wedding. Some variant texts read magresh ‘aner. in Zion they went out. Benificient, understanding, forgiving from sin — by this Ḥanukkah. |
בָּרוּךְ אַתָּה יְהֹוָה חַנּוּן הַמַּרְבֶּה לִסְלֹֽחַ׃ |
Blessed are You, Cause, merciful, increasing forgiveness. |
רְאֵה־נָא בְעׇנְיֵֽנוּ וְרִיבָה רִיבֵֽנוּ וּגְאָלֵֽנוּ מְהֵרָה לְמַֽעַן שְׁמֶֽךָ כִּי גוֹאֵל חָזָק אָֽתָּה׃ |
Please see our poverty and argue our case and speedily redeem us for Your Name’s sake, for a great Redeemer are You. |
זָמְמָה בְּחׇזְקָה וּבְפֶֽרֶךְ רְדוֹת גֶּֽזַע יוֹצְאֵי־יָרֵךְ וּתְעַוֵּת הוֹלְכֵי עַל־דֶּֽרֶךְ לָשֽׂוּחַ לְגִלּוּלִים בֶּֽרֶךְ יָהּ חָשׁ גּוֹאֵל וּגְאָלֵֽנוּ בְּנֵר חֲנֻכָּה׃ |
Zeroing in on their scheme, in force and hard labor, trampling the line of those coming from the thigh,[22] Jacob’s thigh. Ex. 1:5 and corrupting those walking on the path[23] Scholars, per Eruvin 54b’s midrash on Judges 5:10 to worship, bending the knee to idols. Yah! Quick, Redeemer, redeem us! — by the Ḥanukkah lamp. |
בָּרוּךְ אַתָּה יְהֹוָה גּוֹאֵל יִשְׂרָאֵל׃ |
Blessed are You, Cause, redeemer of Israel. |
רְפָאֵֽנוּ יְהֹוָה וְנֵרָפֵֽא הוֹשִׁיעֵֽנוּ וְנִוָּשֵֽׁעָה כִּי תְהִלָּתֵֽנוּ אָֽתָּה וְהַעֲלֵה רְפוּאָה שְׁלֵמָה לְכׇל־מַכּוֹתֵֽינוּ כִּי אֵל מֶֽלֶךְ רוֹפֵא נֶאֱמָן וְרַחֲמָן אָֽתָּה׃ |
Heal us, Cause, so we may be healed, save us so we may be saved, for our praise is You, and raise complete healing to all our injuries, for a sovereign faithful and compassionate healing Deity are You. |
חָקְרָה קֶֽשֶׁר לִקְשֹׁר נְאָצוֹת חָרוּת בְּקֶֽרֶן הַשּׁוֹר וּפִתְּלָה אַשּׁוּרִי מִישׁוֹר מִשְׁלֽוֹחַ יָד בְּכִישׁוֹר רוֹפֵא חִתֵּל כְּאֵבִי בְּזֹאת חֲנֻכָּה׃ |
Hatching a plot, she schemed a scheme, Engraving blasphemy on oxen’s horns,[24] See Megillat Taanit for 27 Iyyar. The Greeks would write on the horns of oxen that they had no part in Israel. And she twisted the path of the path-walkers, From placing their hands on the spindle. RAw pain of mine the Healer bandaged! — by this Ḥanukkah. |
בָּרוּךְ אַתָּה יְהֹוָה רוֹפֵא חוֹלֵי עַמּוֹ יִשְׂרָאֵל׃ |
Blessed are You, Cause, who heals Their people Israel’s wounds,. |
בָּרֵךְ עָלֵֽינוּ יְהֹוָה אֱלֹהֵֽינוּ אֶת־הַשָּׁנָה הַזֹּאת וְאֶת־כׇּל־מִינֵי תְבוּאָתָהּ לְטוֹבָה וְתֵן טָל וּמָטָר לִבְרָכָה עַל־פְּנֵי הָאֲדָמָה וְשַׂבְּעֵֽנוּ מִטּוּבָהּ וּבָרֵךְ שְׁנָתֵֽנוּ כַּשָּׁנִים הַטּוֹבוֹת׃ |
Bless for us, Cause, our God, this year and all its types of produce for good, and grant dew and rain for blessing over the face of the earth, and sate us with its goodness, and bless our years as good years. |
טִמְּאָה טׇהֳרַת מִזְבֵּֽחַ וְעִכְּבָה כׇּל־אִישׁ מִלְּזַבֵּֽחַ וּתְאַלֵּם כׇּל־פֹּה מִלְּשַׁבֵּֽחַ וְאֵל הֵכִין־לָהּ מַטְבֵּֽחַ בְּגֶֽשֶׁם עַטֵּר שְׁנַת זוֹ בְּנֵר חֲנֻכָּה׃ |
Tabernacular purity she defiled, and stopped every man from sacrificing, and silenced every mouth from praise, and God prepared her a slaughter. Beautify this year with rain! — by the Ḥanukkah lamp. |
בָּרוּךְ אַתָּה יְהֹוָה מְבָרֵךְ הַשָּׁנִים׃ |
Blessed are You, Cause, who blesses the years. |
תְּקַע בְּשׁוֹפָר גָּדוֹל לְחֵרוּתֵֽנוּ וְשָׂא נֵס לְקַבֵּץ גָּלֻיּוֹתֵֽינוּ וְקַבְּצֵֽנוּ יַֽחַד מֵאַרְבַּע כַּנְפוֹת הָאָֽרֶץ׃ |
Blast the great shofar for our freedom, and set a standard to gather the exiles, and gather us together from the four corners of the earth. |
יָעַת מַצָּב צִיּוֹנִים יְדִידִים מָכְרָה לַיְּוָנִים וְהֵנִיעָה מֵאֲרֻבּוֹת יוֹנִים כְּשָׁר פְּזוּרָם שׁוֹמֵעַ אֶל אֶבְיוֹנִים יַֽחַד אִסְּפָם לְאִוּוּי בְּזֹאת חֲנֻכָּה׃ |
Yet she perverted Zion’s standing, the cherished ones sold to the Greeks,[25] Possibly a reference to Joel 4:6 driven away from the dovecotes.[26] The land of Israel. Some of the earliest known extrabiblical sources for Jews in Greece date to this period, and are stated to be slaves. When the Lowly’s Hearer saw their scattering, They Ingathered them together, as per Their wont… — by this Ḥanukkah. |
בָּרוּךְ אַתָּה יְהֹוָה מְקַבֵּץ נִדְחֵי עַמּוֹ יִשְׂרָאֵל׃ |
Blessed are You, Cause, who gathers Their people Israel’s exiles. |
הָשִֽׁיבָה שׁוֹפְטֵֽינוּ כְּבָרִאשׁוֹנָה וְיוֹעֲצֵֽינוּ כְּבַתְּחִלָּה וְהָסֵר מִמֶּֽנוּ יָגוֹן וַאֲנָחָה וּמְלֹךְ עָלֵֽינוּ אַתָּה יְהֹוָה לְבַדְּךָ בְּחֶֽסֶד וּבְרַחֲמִים וְצַדְּקֵֽנוּ בַּמִּשְׁפָּט׃ |
Return our judges as of old, and our advisers as of before, and remove from us sorrow and wailing, and reign over us, You, Cause, alone, in mercy and compassion, and make us right in justice. |
כָּפְלָה עָלַי דֹּב וַאֲרִי וַתְּעַשֵּׁשׁ בְּאִישׁוֹן תׇּאֳרִי וַתִּפְרׇץ יַֽעַד גְּדֵרִי עַד כִּי־הוֹצִיא מִשְׁפָּטִי לְאוֹרִי קָמַי לִשְׁפֹּט בַּמִּשְׁפָּט בְּנֵר חֲנֻכָּה׃ |
Killing me worse than the Bear and the Lion,[27] Persia and Babylon, based on Daniel 7:4–5 she darkened my visage like the pupil, and breached my appointed place’s boundaries, until my justice came to light. Those who rise at me will be judged justly… — by the Ḥanukkah lamp. |
בָּרוּךְ אַתָּה יְהֹוָה מֶֽלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט׃ |
Blessed are You, Cause, Sovereign who loves right and justice. |
וְלַמְּשֻׁמַּדִים אַל־תְּהִי תִקְוָה וְכׇל־הָרִשְׁעָה כְּרֶֽגַע תֹּאבֵד וְכׇל־אוֹיְבֵי עַמְּךָ מְהֵרָה יִכַּרֵֽתוּ וּמַלְכוּת זָדוֹן מְהֵרָה תְעַקֵּר וּתְשַׁבֵּר וּתְמַגֵּר וְתַכְנִֽיעַ בִּמְהֵרָה בְיָמֵֽינוּ׃ |
And let the apostates have no hope, and all evil speedily be lost, and all the enemies of Your people be cut down, and speedily uproot and shatter and annihilate and subjugate the arrogant kingdom in our days. |
לְעַוֵּת מְשׂוֹשׂ כׇּל־הָאֲרָצוֹת פָּרְצָה־בּוֹ שְׁלֹשׁ־עֶשְׂרֵה פְּרָצוֹת וּמִשָּׁם עֻוְּתָה לַנֶּחֱרָצוּת לִפְנֵי מְשׁוּחִים לְמַעֲרָצוֹת לְהַכְנֵעַ שְׁאוֹנָהּ בְּהַבְהָב בְּזֹאת חֲנֻכָּה׃ |
Leading astray the joy of all worlds, she breached thirteen breaches in it, And from there she was ruined completely before the hacksaws of the anointed ones. Let her tumult be subject to “Gimme, gimme!”[28] Referring to the insatiable underworld. See B. Avodah Zarah 17a and its interpretation of Proverbs 30:15 — by this Ḥanukkah. |
בָּרוּךְ אַתָּה יְהֹוָה שׁוֹבֵר אוֹיְבִים וּמַכְנִֽיעַ זֵדִים׃ |
Blessed are You, Cause, who shatters enemies and subjugates the arrogant. |
עַל־הַצַּדִּיקִים וְעַל־הַחֲסִידִים וְעַל־זִקְנֵי עַמְּךָ בֵית יִשְׂרָאֵל וְעַל־פְּלֵיטַת סוֹפְרֵֽיהֶם וְעַל־גֵּרֵי הַצֶּֽדֶק וְעָלֵֽינוּ יֶהֱמוּ רַחֲמֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וְתֵן שָׂכָר טוֹב לְכׇל־הַבּוֹטְחִים בְּשִׁמְךָ בֶאֱמֶת וְשִׂים חֶלְקֵֽנוּ עִמָּהֶם וּלְעוֹלָם לֹא נֵבוֹשׁ כִּי בְךָ בָטַֽחְנוּ׃ |
Upon the righteous and upon the pious and upon the elders of Your people the house of Israel and upon the remnants of her scribes and upon the righteous converts and upon us let Your compassion fall, Cause our God, and grant good wages to all who trust in Your name truly, and set our portion with them and never abandon us, for in You we trust. |
מֵעֵת צַג שְׂעִיר הָעִזִּים חָֽלוּ יְלָקִים פָּנִים מְעִזִּים וַיָּצִֽיצוּ כׇּל־לוֹעֲזִים לְאַבֵּד גָּֽזוּ בְּעַזִּים יַֽהַב הִשְׁלַֽכְתִּי לְמַבְטִיחִי בְּנֵר חֲנֻכָּה׃ |
Made manifest, the He-Goat[29] Greece, based on Daniel 8:5 at that time appeared like brazen-faced locusts,[30] i.e. there were so many of them as to overtake the world. See Midrash Mishlei 30:7 on Prov. 30:27 and they put forth all the barbarians to destroy those who crossed the mighty waters. In the One whom I trust I cast my load… — by the Ḥanukkah lamp. |
בָּרוּךְ אַתָּה יְהֹוָה מִשְׁעָן וּמִבְטָח לַצַּדִּיקִים׃ |
Blessed are You, Cause stronghold and trust of the righteous. |
וְלִירוּשָׁלַֽיִם עִירְךָ בְּרַחֲמִים תָּשׁוּב וְתִשְׁכּוֹן בְּתוֹכָהּ כַּאֲשֶׁר דִּבַּֽרְתָּ וּבְנֵה אוֹתָהּ בְּקָרוֹב בְּיָמֵֽינוּ בִּנְיָן עוֹלָם וְכִסֵּא דָוִד עַבְדְּךָ מְהֵרָה לְתוֹכָהּ תָּכִין׃ |
And to Jerusalem Your city in compassion return, and dwell within it as You spoke, and build it an eternal building speedily in our days, and speedily set up the throne of David Your servant within it. |
נִדְמוּ כְּחֵיוַת נָמֵר גְּדִיּוֹתַי בְּמַעֲנָם לְנַמֵּר וַיֵּעֽוֹרוּ פִּרְחֵי אִמֵּר מְשָׁרְתֵי כֻלּוֹ כָּבוֹד אוֹמֵר רְעָצוּם וְתִיכְּנוּ נוֹף עַל־מְכוֹנוֹ וְשָֽׂשׂוּ בְּזֹאת חֲנֻכָּה׃ |
Now those compared to the leopardlike beast[31] Greece. Find Daniel 7:6 sought to enblemish my kids[32] Israel with their responsa, until the strapping young Immerites[33] According to Qallir, the Hasmoneans were from the priestly line of Immer. This appellation, found elsewhere in piyyuṭim, is unique to the midrashic literature, and not found in the apocrypha — in fact, I Maccabees 2:1 says they were of the line of Yehoyariv. arose, servants of the One before whom all say “Glory!” They shook them, set up the Beauty[34] The Temple on its place, and rejoiced… — by this Ḥanukkah. |
בָּרוּךְ אַתָּה יְהֹוָה בּוֹנֵה יְרוּשָׁלָֽיִם׃ |
Blessed are You, Cause, Builder of Jerusalem. |
אֶת־צֶֽמַח דָּוִד עַבְדְּךָ מְהֵרָה תַצְמִֽיחַ וְקַרְנוֹ תָרוּם בִּישׁוּעָתֶֽךָ כִּי לִישׁוּעָתְךָ קִוִּֽינוּ כׇּל־הַיּוֹם׃ בָּרוּךְ אַתָּה יְהֹוָה מַצְמִֽיחַ קֶֽרֶן יְשׁוּעָה׃ |
Sprout the sprout of David Your servant speedily, and raise his horn in Your salvation, for for Your salvation we await every day. Blessed are You, Cause, who sprouts salvation’s horn. |
שְׁמַע קוֹלֵֽנוּ יְהֹוה אֱלֹהֵֽינוּ חוּס וְרַחֵם עָלֵֽינוּ וְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת־תְּפִלָּתֵֽנוּ כִּי אֵל שֹׁמֵֽעַ תְּפִלּוֹת וְתַחֲנוּנִים אָֽתָּה וּמִלְּפָנֶֽיךָ מַלְכֵּֽנוּ רֵיקָם אַל־תְּשִׁיבֵֽנוּ כִּי אַתָּה שֹׁמֵֽעַ תְּפִלַּת עַמְּךָ יִשְׂרָאֵל בְּרַחֲמִים׃ |
Hear our voices, o Cause our God, grace and hace compassion on us, and receive in compassion and desire our prayers, for a Deity who hears prayers and petitions are You, and from before You, our Sovereign, do not return us emptyhanded, for You hear the prayer of Your people Israel in compassion. |
שְׂרִיגֵי צָפִיר עָמְדוּ וּלְאַרְבָּעָה רָחֲבוּ וְאָמְדוּ מִמֵּאָה וְעֶשְׂרִים וְשִׁבְעָה שָׂרִים הֶעֱמִֽידוּ וּכְחֶֽתֶף כֻּלָּם הֻשְׁמְדוּ חַי כְּאָזַן סִיחַ בְּנֵר חֲנֻכָּה׃ |
So the inheritors of the He-Goat stood, and for all four,[35] There were four inheritors of Alexander the Great’s empire: Ptolemy in Egypt, Lysimachus in Thrace and Anatolia, Cassander in Greece and Macedonia, and Seleucus in Syria. their length and breadth, raised officers from a hundred and twenty-seven.[36] All the provinces of the earth, according to rabbinic geography. And like a burglary, they were all destroyed. So The Living One gave ear to invocation… — by the Ḥanukkah lamp. |
בָּרוּךְ אַתָּה יְהֹוָה שׁוֹמֵֽעַ תְּפִלָּה׃ |
Blessed are You, Cause, who hears prayer. |
רְצֵה יְהֹוָה אֱלֹהֵֽינוּ בְּעַמְּךָ יִשְׂרָאֵל וּבִתְפִלָּתָם וְהָשֵׁב אֶת־הָעֲבוֹדָה לִדְבִיר בֵּיתֶֽךָ וְאִשֵּׁי יִשְׂרָאֵל וּתְפִלָּתָם בְּאַהֲבָה תְּקַבֵּל בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךָ׃ |
Desire, o Cause our God, Your people Israel, and their prayer, and return the service to Your House’s sanctum, and the fires of Israel and their prayers in love accept in desire, and may the service of Israel Your people be desired always. |
בראש חודש טבת — אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ יַעֲלֶה וְיָבֹא יַגִּֽיעַ יֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ וְזִכְרוֹן אֲבוֹתֵֽינוּ וְזִכְרוֹן מָשִֽׁיחַ בֶּן־דָּוִד עַבְדֶּֽךָ וְזִכְרוֹן יְרוּשָׁלַֽיִם עִיר קׇדְשֶֽׁךָ וְזִכְרוֹן כׇּל־עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶֽיךָ לִפְלֵטָה לְטוֹבָה לְחֵן לְחֶֽסֶד וּלְרַחֲמִים לְחַיִּים וּלְשָׁלוֹם בְּיוֹם רֹאשׁ הַחֹֽדֶשׁ הַזֶּה. זׇכְרֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ בּוֹ לְטוֹבָה וּפׇּקְדֵֽנוּ בוֹ לִבְרָכָה וְהוֹשִׁיעֵֽנוּ בוֹ לְחַיִּים. וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחׇנֵּֽנוּ וְרַחֵם עָלֵֽינוּ וְהוֹשִׁיעֵֽנוּ כִּי אֵלֶֽיךָ עֵינֵֽינוּ כִּי אֵל מֶֽלֶךְ חַנּוּן וְרַחוּם אָֽתָּה׃ |
Rosh Ḥodesh Tevet — Our God and God of our ancestors, may these rise and come and arrive and be seen and be desired and be heard and be accoutned and be remembered: our remembrances and our accounts, and the remembrance of the anointed son of David Your servant, and the remembrance of Jerusalem Your holy city, and the remembrance of all Your people Israel before You, for rescue, for goodness, for grace and mercy and compassion, for life and for peace, on this New Moon day. Remember us, Cause our God, on it for good, and account for us on it for blessing, and save us on it for life. And by word of salvation and compassion grace and have mercy and compassion on us and save us, for to You are our eyes, for a sovereign merciful and compassionate Deity are You. |
וְתֶחֱזֶֽינָה עֵינֵֽינוּ בְּשׁוּבְךָ לְצִיּוֹן בְּרַחֲמִים׃ |
And may our eyes behold Your compassionate return to Zion. |
עָצְמוּ מֵאָה וּשְׁמוֹנִים מְאַטְּמִים הֲמוֹנִים כִּבְאַשְׁמַנִּים עַד כִּי־גָּבְרָה יַד־חַשְׁמוֹנִים וְעָרְכוּ שַׁי לְנֹצֵר אֱמוּנִים זִבְחֵי תּוֹדָה הִגִּֽישׁוּ בְּזֹאת חֲנֻכָּה׃ |
Oppressing for a hundred and eighty,[37] According to the rabbinic chronology, Greek rule lasted a hundred and eighty years. they locked up the myriads[38] Israel as in tenebrous places, until the hand of the Hasmoneans was victorious, and they valued gifts to the Guardian of Faith. Recognition Offerings they served up… — by this Ḥanukkah. |
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 acknowledge You, that You are Cause our God and God of our ancestors forever and ever, Rock of our lives, Shield of our salvation, are You. From generation to generation we acknowledge You and tell Your praise, for our lives are entrusted to Your hand, and our souls are accounted by You, and Your miracles are with us every day, and Your wonders and goodnesses are in each time, evening and morning and afternoon. Good One, for Your mercies never cease, Merciful One, for Your kindnesses never end, from eternity we have hoped in You. |
קהל אומר: מוֹדִים אֲנַֽחְנוּ לָךְ שֶׁאַתָּה הוּא יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ אֱלֹהֵי כׇל־בָּשָׁר יוֹצְרֵֽנוּ יוֹצֵר בְּרֵאשִׁית בְּרָכוֹת וְהוֹדָאוֹת לְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עַל־שֶׁהֶחֱיִיתָֽנוּ וְקִיַּמְתָּֽנוּ. כֵּן תְּחַיֵּֽנוּ וּתְקַיְּמֵֽנוּ וְתֶאֱסוֹף גָּלֻיּוֹתֵֽינוּ לְחַצְרוֹת קׇדְשֶֽׁךָ לִשְׁמֹר חֻקֶּֽיךָ וְלַעֲשׂוֹת רְצוֹנְךָ וּלְעׇבְדְךָ בְלֵבָב שָׁלֵם עַל־שֶׁאֲנַֽחְנוּ מוֹדִים לָךְ׃ בָּרוּךְ אֵל הַהוֹדָאוֹת׃ |
Community says: We acknowledge You, for You are the Cause our God and God of our ancetors, God of all flesh, our Maker, Maker of creation. Blessings and thanks to Your great and holy Name, for You enlivened us and sustained us. Thus You will enliven us and sustain us and engather our exiles to Your holy courtyards, to keep Your laws and do Your will and serve You wholeheartedly, for we acknowledge You. Blessed is the Deity of Thanksgivings. |
וְעַל־הַנִּסִּים וְעַל־הַפֻּרְקָן וְעַל־הַגְּבוּרוֹת וְעַל־הַתְּשׁוּעוֹת וְעַל־הַנִּפְלָאוֹת וְעַל־הַמִּלְחָמוֹת וְעַל־הַנֶּחָמוֹת שֶׁעָשִֽׂיתָ לַאֲבוֹתֵֽינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה׃ |
And for the miracles and for the deliverance and for the mighty acts and for the salvations and for the wonders and for the battles and for the consolations that You did for our ancestors in those days at this time. |
בִּימֵי מַתִּתְיָֽהוּ בֶן־יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנָאִי וּבָנָיו כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל־עַמְּךָ יִשְׂרָאֵל לְהַשְׁכִּיחָם תּוֹרָתֶֽךָ וּלְהַעֲבִירָם מֵחֻקֵּי רְצוֹנֶֽךָ וְאַתָּה בְּרַחֲמֶֽיךָ הָרַבִּים עָמַֽדְתָּ לָהֶם בְּעֵת צָרָתָם רַֽבְתָּ אֶת־רִיבָם דַּֽנְתָּ אֶת־דִּינָם נָקַֽמְתָּ אֶת־נִקְמָתָם מָסַֽרְתָּ גִבּוֹרִים בְּיַד חַלָּשִׁים וְרַבִּים בְּיַד מְעַטִּים וּטְמֵאִים בְּיַד טְהוֹרִים וּרְשָׁעִים בְּיַד צַדִּיקִים וְזֵדִים בְּיַד עוֹסְקֵי תוֹרָתֶֽךָ וּלְךָ עָשִֽׂיתָ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמֶֽךָ וּלְעַמְּךָ יִשְׂרָאֵל עָשִֽׂיתָ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה וְאַחַר כֵּן בָּֽאוּ בָנֶֽיךָ לִדְבִיר בֵּיתֶֽךָ וּפִנּוּ אֶת־הֵיכָלֶֽךָ וְטִהֲרוּ אֶת־מִקְדָּשֶֽׁךָ וְהִדְלִֽיקוּ נֵרוֹת בְּחַצְרוֹת קׇדְשֶֽׁךָ וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵֽלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל׃ |
In the days of Matityahu son of Yoḥanan the Ḥasmonean high priest and his sons, when the evil kingdom of Greece arose agiainst Your people Israel to make them forget Your Teaching and to transgress the laws of Your desire, You in Your great compassion rose up for them at the time of their stress, argued their case, judged their judgment, avenged their vengeance, handed over the mighty into the hand of the weak, and the many into the hand of the few, and the impure into the hand of the pure, and the wicked into the hand of the righteous, and the arrogant into the hand of those who engage in Your Teaching. And for Yourself You made a great and holy name in Your world, and for Your people Israel You made a great salvationa and deliverance like this very day. And after that, Your children came to the sanctum of Your house and cleared off Your Temple and purified Your Sanctuary and lit lamps in Your holy courts and ordained these eight days of Ḥanukkah to thank and praise Your great Name. |
פָּֽרְעוּ לָֽמוֹ נֶֽשִׁי שְׁטָרוֹת כַּהֹגֶן וּכְשׁוּרוֹת וְעָלְצוּ שָׁרִים וְשָׁרוֹת כְּמוֹעֵד יְצִיאַת כּוֹשָׁרוֹת קָרְאוּ הַלֵּל וְשִׁיר בְּנֵר חֲנֻכָּה׃ |
Paid them back with interest, on bills as is fitting and proper.[39] The Hasmoneans ordained that since the Greeks sought to destroy the name of God, Israel would thank God by writing the divine name on all bills. This was overturned later — see Megillat Taanit for Tishrei. And singers of all genders rejoiced, at the most befitting period.[40] A reference to a notorious crux of a phrase from Psalms 68:7. I’m following Rashi here, but before I did that I went down a rabbit hole trying to tell if the word kosharot (here translated as “advantageous”) might have an astrological punning usage for a constellation that comes out in winter. In Canaanite mythology, the Kosharot (or Kotharat in Ugaritic) were a group of seven goddesses associated with the Pleiades, which are at their most visible during Ḥanukkah-time. Narrating glorifying songs… — by the Ḥanukkah lamp. |
וּכְשֵׁם שֶׁנִּפְרַֽעְתָּ מִן־הָרִאשֹׁנִים כֵּן תִּפְרַע וְתַכְחִיד אֶת־הָאַחֲרוֹנִים וּכְנִסֵּי פְּלָאֶֽיךָ וְרֹב יְשׁוּעוֹתֶֽיךָ שֶׁעָשִֽׂיתָ עִמָּהֶם כֵּן עֲשֵׂה עִמָּֽנוּ יְהֹוָה אֱלֹהֵֽינוּ פֶּֽלֶא וְנִסִּים וְתוֹשִׁיעֵֽנוּ מִיַּד שׂוֹנְאֵֽינוּ בַּיָּמִים הָאֵֽלֶּה כְּבַיָּמִים הַהֵם וְנוֹדֶה לְךָ עַל־נִסֵּי פְּלָאֶֽיךָ וְעַל־נַחֲלַת אֲבוֹתֵֽינוּ׃ |
And just as You paid back the former, so too will You pay back and destroy the latter. And as Your wondrous miracles and Your many salvations that You did with them, so too will You do with us, Cause our God, wonders and miracles, and save us from antisemites’ hand in these days as in those, and we will thank You for Your wondrous miracles and for the inheritance of our ancestors.[41] A paragraph from the old Eretz Yisrael rite for Al ha-Nissim, included here on account of the first word in this stanza, which is referencing it. |
וְעַל־כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךָ מַלְכֵּֽנוּ תָּמִיד לְעוֹלָם וָעֶד וְכׇל־הַחַיִּים יוֹדֽוּךָ סֶּֽלָה וִיהַלְלוּ אֶת־שִׁמְךָ בֶּאֱמֶת הָאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה׃ |
And for all that, blessed and exalted be Your name, our Sovereign, always, forever and ever. And all life will acknowledge You, selah, and praise Your name in truth, the Deity of our salvation and our help, selah. |
בָּרוּךְ אַתָּה יְהֹוָה הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת׃ |
Blessed are You, Cause! Good is Your Name, and to You it is sweet to acknowledge. |
בארץ ישראל: כֹּהַנִים! |
In Israel the cantor calls out: Kohanim! |
כהנים אומרים קהל עונה: בָּרוּךְ אַתָּה יהוה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל־אַהֲרֹן וְצִוָּֽנוּ לְבָרֵךְ אֶת־עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה׃ אָמֵן׃ |
Kohanim say: Blessed are You, Cause our God, Sovereign of the Universe, who sanctified us with the sanctity of Aharon, and commanded us to bless Their people Israel in love. Community responds: Amen. |
יְבָרֶכְךָ֥ יְהֹוָ֖ה וְיִשְׁמְרֶֽךָ׃ אָמֵן׃ |
The Cause bless you and keep you. Community responds: Amen. |
יָאֵ֨ר יְהֹוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ אָמֵן׃ |
The Cause shine Their Face to you and grace you. Community responds: Amen. |
יִשָּׂ֨א יְהֹוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ אָמֵן׃ |
The Cause turn Their Face to you and give you peace. (Numbers 6:24–26) Community responds: Amen. |
מחוץ לארץ, ובארץ ישראל אם אין כהנים, החזן אומר: אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵינוּ בָּרְכֵנוּ בַּבְּרָכָה הַמְּשֻׁלֶּשֶׁת בַּתּוֹרָה הַכְּתוּבָה עַל־יְדֵי מֹשֶׁה עַבְדֶּךָ הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנִים עַם קְדוֹשֶׁיךָ כָּאָמוּר׃ |
Outside of Israel, and in Israel when there are no kohanim, the cantor says: Our God and God of our ancestors, bless us with the threefold blessing in the Torah as written by the hand of Moshe Your servant, spoken from the mouth of Aharon and his children, kohanim, Your holy people, as it is said: |
יְבָרֶכְךָ֥ יְהֹוָ֖ה וְיִשְׁמְרֶֽךָ׃ קהל עונה: כֵּן יְהִי רָצוֹן׃ |
The Cause bless you and keep you. Community responds: So be it willed. |
יָאֵ֨ר יְהֹוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ קהל עונה: כֵּן יְהִי רָצוֹן׃ |
The Cause shine Their Face to you and grace you. Community responds: So be it willed. |
יִשָּׂ֨א יְהֹוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ קהל עונה: כֵּן יְהִי רָצוֹן׃ |
The Cause turn Their Face to you and give you peace. (Numbers 6:24–26) Community responds: So be it willed. |
שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ וְעַל־כׇּל־יִשְׂרָאֵל עַמֶּֽךָ בָּרְכֵֽנוּ אָבִֽינוּ כֻּלָּֽנוּ כְּאֶחָד בְּאוֹר פָּנֶֽיךָ כִּי בְאוֹר פָּנֶֽיךָ נָתַתָּ־לָּֽנוּ יהוה 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 — o Cause our God — gave us the 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 all hours in Your peace. |
צִוּוּי חֻקּוֹ לְעַם נִבְרָא קָבֽוּעַ לְדוֹרוֹת לְאוֹרָה רִצּוּ וְחִנְּכוּ מְקוֹם מָה נוֹרָא שָֽׁתוּ שִׁבְעָה קְנֵי מְנוֹרָה תְּמוּרָם אֶעֱרֹךְ נֵר בְּשָׁלוֹם בְּזֹאת חֲנֻכָּה׃ |
Charter was commanded to the new-created people Qualified for all generations to light. Rededicating the oh-so-awesome place, satisfied, Shimmering oil in the lampstand’s seven branches. Thence I will arrange a lamp in peace — by this Ḥanukkah. |
בָּרוּךְ אַתָּה יְהֹוָה הַמְבָרֵךְ אֶת־עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם׃ |
Blessed are You, Cause, who blesses Their people Israel in peace. |
Notes
| 1 | Following Beit Hillel, Qallir says he prefers to add lights rather than remove them. |
|---|---|
| 2 | The lights. |
| 3 | According to Bereshit Rabbah 16:4, the Tigris is an allegory for the kingdom of Greece. |
| 4 | A pun on the word for Tigris, Ḥideqel, and the word for “sharp and smooth” ḥad v-qal. Unlike Haman, which came with violence, Greece sought to persuade the people Israel to abandon their faith using philosophy and rhetoric. |
| 5 | Circumcision. M. Nedarim 3:11: “Great is circumcision, for thirteen covenants were cut upon it.” In Genesis chapter 17, the word “covenant” appears thirteen times. |
| 6 | According to Masekhet Sofrim 20:6, the lighter says three blessings and the viewer says two. Alternatively, this refers to the three candle blessings and the two blessings before and after Hallel. |
| 7 | Masekhet Sofrim 20:3 — “It may not me moved from its place before it is extinguished.” |
| 8 | B. Shabbat 21b — “Two elders in Sidon, one did according to Beit Shammai and the other did according to Beit Hillel. The former gave a reason: according to the Sukkot oxen-sacrifices. The latter gave a reason: for we increase holiness and do not decrease it.” |
| 9 | Masekhet Sofrim 20:3 — “It is forbidden to use an old earthenware lamp; but if one only has an old lamp, he must heat it good and hot.” |
| 10 | The people Israel |
| 11 | Based on the custom that Ptolemy’s wife was named “Hare.” See the lists of impure animals in Lev. 11:4-7 and Deut. 14:7-8, as elaborated in in Lev. Rabbah 13:5. |
| 12 | Y. Ketubot 1:5:2. A candle lit in Bror Ḥayil was the sign that a forbidden circumcision was going to be performed. |
| 13 | Greece, according to the vision of Daniel 7:6 |
| 14 | According to Lev. Rabbah 13:5, just as the scorpion lays sixty eggs at a time, so too Greece had sixty members in its parliament. |
| 15 | This stanza refers to the legendary translation of the Septuagint, traditionally said to have occured on the eighth of Tevet. The “beryl rolls” refers to the Torah, using the language of Song of Songs 5:14. |
| 16 | Miraculously, all seventy translators produced exactly the same translation. |
| 17 | Find Gen. Rabbah 44:17 |
| 18 | Alexander the Great’s empire was, at the time, the largest in history. |
| 19 | According to legend Alexander the Great had honored Shimon ha-Tsaddiq when entering Jerusalem. |
| 20 | Based on the legend that the Greeks put in place a droit du seigneur system. |
| 21 | Another reference to Y. Ketubot 1:5:2 — in this case alternate texts. In the received text, the sound of grinding in the city — magresh ‘ir — alludes to a forbidden wedding. Some variant texts read magresh ‘aner. |
| 22 | Jacob’s thigh. Ex. 1:5 |
| 23 | Scholars, per Eruvin 54b’s midrash on Judges 5:10 |
| 24 | See Megillat Taanit for 27 Iyyar. The Greeks would write on the horns of oxen that they had no part in Israel. |
| 25 | Possibly a reference to Joel 4:6 |
| 26 | The land of Israel. Some of the earliest known extrabiblical sources for Jews in Greece date to this period, and are stated to be slaves. |
| 27 | Persia and Babylon, based on Daniel 7:4–5 |
| 28 | Referring to the insatiable underworld. See B. Avodah Zarah 17a and its interpretation of Proverbs 30:15 |
| 29 | Greece, based on Daniel 8:5 |
| 30 | i.e. there were so many of them as to overtake the world. See Midrash Mishlei 30:7 on Prov. 30:27 |
| 31 | Greece. Find Daniel 7:6 |
| 32 | Israel |
| 33 | According to Qallir, the Hasmoneans were from the priestly line of Immer. This appellation, found elsewhere in piyyuṭim, is unique to the midrashic literature, and not found in the apocrypha — in fact, I Maccabees 2:1 says they were of the line of Yehoyariv. |
| 34 | The Temple |
| 35 | There were four inheritors of Alexander the Great’s empire: Ptolemy in Egypt, Lysimachus in Thrace and Anatolia, Cassander in Greece and Macedonia, and Seleucus in Syria. |
| 36 | All the provinces of the earth, according to rabbinic geography. |
| 37 | According to the rabbinic chronology, Greek rule lasted a hundred and eighty years. |
| 38 | Israel |
| 39 | The Hasmoneans ordained that since the Greeks sought to destroy the name of God, Israel would thank God by writing the divine name on all bills. This was overturned later — see Megillat Taanit for Tishrei. |
| 40 | A reference to a notorious crux of a phrase from Psalms 68:7. I’m following Rashi here, but before I did that I went down a rabbit hole trying to tell if the word kosharot (here translated as “advantageous”) might have an astrological punning usage for a constellation that comes out in winter. In Canaanite mythology, the Kosharot (or Kotharat in Ugaritic) were a group of seven goddesses associated with the Pleiades, which are at their most visible during Ḥanukkah-time. |
| 41 | A paragraph from the old Eretz Yisrael rite for Al ha-Nissim, included here on account of the first word in this stanza, which is referencing it. |
“אַעֲדִיף כׇּל־שְׁמוֹנָה | A’adif Kol Shmona — Qerovot and Qedushtah for Ḥanukkah, by El’azar biRabbi Qallir” is shared through the Open Siddur Project with a Creative Commons Attribution-ShareAlike 4.0 International copyleft license.
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Raffigurazione di una Chanukkiyah nelle Catacombe ebraiche di Venosa (credit: Daniel Ventura, license: CC BY-SA)
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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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