ἕνας ὁ κύριος | Hénas ho Kýrios, a piyyut in Judeo-Greek for Shavuot (ca. 16th-17th c.)

Shared on: 5 July 2021 under the Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license

Categories: Shavuot

Tags: 16th century C.E., 55th century A.M., Decalogue, Judeo-Greek, פיוטים piyyutim, תרגום targum

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Source (Judeo-Greek)	Source (Greek)	Translation of Greek (English)	Source (Hebrew)	Translation of Hebrew (English)
^[1] Edition of stanzas I-VI according to Oxford Bodleana Ms Opp Add 2* 58 (Neubauer 2500), f. 139r-v (O1). I אִינָש אוֹקִירְיוֹש אוֹ תֶיאוֹש פַּנְדוֹ קְרַטוֹש קִי זוֹנְדָנוֹש דִיכוֹש טוֹרִישִי קֵי קוֹרְמִי וְיִשְׂרָאֵל הַלְלוּ־יָהּ:	Ένας ο Κύριος ο θεός παντοκράτος και ζωντανός δίχως στόρηση και κορμί we-Israel hallelu-Yah!	One is the Lord, God, (Deuteronomy 6:4) Lord of the hosts, and alive, Without appearance and without body, And Yisrael, praise Yah!	^[2] Hebrew version of stanzas I-VI and א to ו are according to Ms New York JTS 4588 (ENA 725) (N2): אֶחָד מֶלֶךְ יְיָי מִן הַעוֹלַם וְעָד הַעוֹלָם הוּא חַי בֵלִי גוּף וְצוּרָה וְיִשְׂרָאֵל הַלְלוּ־יָהּ	One is YHVH, King Living from eternity to eternity, Without body and shape And Yisrael, praise Yah!
II טִין יִש קֶיטִין תַלָשָה אְיפְלָשְי טוֹנוּרָנוֹ אַי תֵמֵילִיוֹשֶי מֶי לוגוֹ קַי מֶי פְרוֹנֵפֵשִי וְיִשְׂרָאֵל הַלְלוּ־יָהּ:	Την γής και την θάλασσα έπλασε τον ουρανό εθεμέλιωσε με λόγο και με φρόνεψη we-Israel hallelu-Yah!	He created the earth and the sea, ^[3] Cf. Genesis 1.9. He established the heavens With word, and with understanding, And Yisrael, praise Yah!	הַיָבַשַה הִפְרִיד מִן הַיָם הַשָמַיִם וְכֹל צֵבַאַם בַאָמִירַה וְחָכְמַה וְיִשְׂרָאֵל הַלְלוּ־יָהּ	The dry (land) He separated from the sea The sky and all its hosts, In Speech and wisdom, And Yisrael, praise Yah!
III אִשְטוֹ סִינַי אֵקַטֵבִיקֵי טוֹן אַיוֹ נוֹמוֹ מַשֶאֶדוֹקֶי מֵישְטֵיִיש מֵי אַסטְרָפָס קֵי מֵי וְרוֹנְדֵיש וְיִשְׂרָאֵל הַלְלוּ־יָהּ:	Εις το Sinai εκατέβηκε τον άγιο νόμο μας έδωκε με στιές με αστραπάς και με βροντές we-Israel hallelu-Yah!	He came down to Sinai, He gave us the Holy Law, With fires, with lightning and with thunder, And Yisrael, praise Yah!	וּלְסִינַי יָרַד תוֹרָה קֵדוֹשַה נַתַן לַנוּ החרד בֵקוֹלוֹת וּבְרָקִים וּבַרַד וְיִשְׂרָאֵל הַלְלוּ־יָהּ	To Sinai He descended, Holy Torah he gave us, the Concerned one, With thunder and lightning and hail, And Yisrael, praise Yah!
IV טוּ דוּלו טוּפִּישְתִיקוּ טוּטָפִינוּ קֵי טוּטַכְתִיקוּ שֵדְיוּ פְלָאקֵיש פְלֶיקְטִיקֵיש וְיִשְׂרָאֵל הַלְלוּ־יָהּ:	Του δούλου του πιστικού του ταπεινού και του ταχτικού σε δυό πλάκες πελεκιστές we-Israel hallelu-Yah!	To the servant, the loyal one, To the humble one, to the diligent one, In two tablets engraved, And Yisrael, praise Yah!	לְמֹשֶה רַבֵינוּ רוֹעֶה הַנֶאֵמַן בֵכֹל דִי לֵיה נַתַן לוֹ הַתוֹרַה בֵלוּחוֹת שֵתֶי וְיִשְׂרָאֵל הַלְלוּ־יָהּ	To Mosheh, our teacher, a shepherd, The steadfast in all, that is His, He gave him the Torah, on two tablets. And Yisrael, praise Yah!
V קֵיאוֹ יִשְרָאֵל טוֹ דֵיכְטִיקֵי קֵי שְטִי קַרְדַיָיטוּ טו אֵיבָלִי אוֹ שָן וְלִישִידִי אַטִימִיטוֹ וְיִשְׂרָאֵל הַלְלוּ־יָהּ:	Και ο Ισραελ το δέχτηκε και στη καρδιά του το έβαλε ωσαν βλυσίδι ατίμητο we-Israel hallelu-Yah!	And Yisrael accepted it And placed it into their^[4] Greek sg m. heart, Like a treasure of incomparable worth, And Yisrael, praise Yah!	וְיִשְׂרָאֵל קִבֵל אוֹתַה וּבְלִבוֹ נַטַע אוֹתַה כֵעֶדֶן טוֹב שוֹמֵר אוֹתַה וְיִשְרָאֵל הַלְלוּ־יָהּ	And Yisrael accepted her, And planted her in its heart, Like a good delicacy she^[5] In the Hebrew original 3rd pers. m., in the same way as the verb in the second line is 3rd pers. m., both refer to Israel, even though Israel is traditionally referred to only in the feminine. keeps her, And Yisrael, praise Yah!
VI שָבָתוֹ קֵיפְּרִיטוֹמי אַדוֹקֵי אֵמָש מֵי פוֹלי טִימִי דִיכוֹש קָמִיָיא אַלִילוֹהִי וְיִשְׂרָאֵל הַלְלוּ־יָהּ:	Σάββατο και περιτομή έδωκε εμάς με πολλή τιμή δίχως καμμιά άλλη λοή we-Israel hallelu-Yah!	Shabbat and circumcision Gave He to us with much honor, Without any revocation, And Yisrael, praise Yah.	שַבַת ראֹש חֹדֶש וּמִילַה נַתַן לַנוּ אֶל נוֹרַא עַלִילַה בֵלִי שוּם מִילוּד וּמִילָה וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Shabbat, new moon, and circumcision Gave us God who is held in awe for His acts, Without any milud^[6] מילוד is not a Hebrew word, from the Judeo-Greek text one would expect a word that translates “revocation” or “choice”. and word, And Yisrael, praise Yah!
^[7] Edition of stanzas A-E according to Ms Paris Jean Lubetzki, f. 3r-3v (P): A טוֹ פְרוֹטוֹ לוֹגוֹ פוּ מַש אִיפֵי אֵינָש תֵיאוֹש נָא פִיסְטֶיפְסוֹמֵי קֵי אַלוֹש נָא מִי פְרוֹסְקִינִיסוֹמֵי וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Το πρώτο λόγο που μας είπε ένας θεός να πιστέψωμε και άλλον να μη προσκυνήσωμε we-Israel hallelu-Yah!	The first word that He said to us: We shall believe in one God, And we should not worship another, And Yisrael, praise Yah!
B טוֹ דֶיפְטֶירוֹ לוֹגוֹ פוּאַקוּסְטִיקֵי טוֹ נוֹמַאטוּנָא מִי נוֹרְקִיסוֹמֵי מֵי פְסֶיפְטְיֵיאס. מֵי אַדִיקְיֵיאס קֵי מֵי פֶירְיֶיאלַאסְיֵיאס וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Το δεύτερο λόγο που ακούστηκε Τό νομα του να μην ορκήσωμε Με ψευτιές, με αδικιές και με περγελασιές we-Israel hallelu-Yah!	The second word that has been heard: That we should not swear falsely by His name, With lies, with injustice and with trickery, And Yisrael, praise Yah!
^[8] Edition of stanza β according to Ms Makhon Ben Zvi 2051, f. 51r (Y): β טוֹן דֶפְטִירוֹן לוֹגוֹ אָפְמָס אִיפֶי מָנֶא קֵי פַּאטֵרָא נָאטִימִסוֹמֶי קֵי נָמִין טוּס וְלָאסְטִימִיסוֹמֵי וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Τον δεύτερον λόγο οπου μας είπε μάνα και πατέρα να τιμήσωμε και να μην τους βλαστημήσωμε we-Israel hallelu-Yah!	The second word that He said, We should honor mother and father, And we shall not abuse them, And Yisrael, praise Yah!
C טוֹ פַאטֵירָה קֵי טִי מַאנָה טִימִי נָא דוֹקוֹמֵי קֵיָייאחְרוֹנוּס פוֹלוּס נָא זִיסוֹמֵי אַפָאנוּ שְטִי יִיש קֵי טוֹ נוּרָאנוֹ וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Το πατέρα και τη μάνα τιμή να δώκωμε και για χρόνους πολλούς να ζήσωμεν απάνω στη γης και τον ουρανό we-Israel hallelu-Yah!	To father and to mother we shall give honor, so that we might live for many years, Upon earth and above heaven, And Yisrael, praise Yah!
D אַפוּ סְקוֹטוֹמוֹ מַאקְרִיָיה נָא סְטְיקוֹמֵי קֵי טוֹן יִיינֵיקוֹן נָא מִי פִירָאזוֹמֶי מִידֶי מֶיקְלֶיפְִסִימְייוֹ. מִי דֵי מֵי מַארְטִירְייוֹ וְיִשְׂרָאֵל הַלְלוּ־יָהּ	απου σκοτωμό μακριά να στέκωμε και των γυναικών να μη πειράζωμε μηδε με κλεψιμιό μηδε με μαρτυριό we-Israel hallelu-Yah!	We shall stand far from killing, And we shall not tempt women, Neither stealing, nor testimony, And Yisrael, praise Yah!
E קַאתֵי לאוֹאִיס פְרָאמָה נָא מִי זִילֶיפְסוֹמֵי קֵי מֵי אַגָאפִי מֵיגָאלִי נִא זִיסוֹמֵי קֵי אֵינָש מִי טוֹן אַלוֹ נָא וֹוֹאִיתִיזוֹמֶי וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Κάθε λοής πράμα να μη ζηλέψωμε και με αγάπη μεγάλη να ζήσωμε και ένας με τον άλλο να βοηθήσωμε we-Israel hallelu-Yah!	We shall not envy any kind of thing, And we shall live with great love, And we should help one another, And Yisrael, praise Yah!
^[9] Edition of stanzas א to ו according to Ms New York JTS 4588 (ENA 725) f. 41r-42r (N2): א טוֹ שַבַאתוֹ נַא אַיָיאְשוֹמֵי אֵיקְשִי מֶירֶיש נָא דוּלְיפְשוֹמֵי אִי שְתָא אֵיפְטַא נָא אַנַאפַפְשוֹמֶי וְיִשְׂרָאֵל הַלְלוּ־יָהּ	To Σάββατο να αγιάσωμε έξι μέρες να δουλέψωμε εις τα εφτά να αναπάψωμε we-Israel hallelu-Yah!	We shall hallow the Shabbat, We shall work six days, On the seventh we shall rest, And Yisrael, praise Yah!	לְקַדֶש אֶת יוֹם הַשָבַת כִי בֵּיוֹם הוּא נִישְבָת שֵשֶת יָמִים נַעָשֶה מֵלַאכַה וְיִשְׂרָאֵל הַלְלוּ־יָהּ	To sanctify that Shabbat-day, because we shall rest^[10] נישבת read as נשבת, cp. the Judeo-Greek text. on this day, six days we shall do work. And Yisrael, praise Yah!
ב קִירִי קֵיי מִיטֵירַא נָא טִימִי שוֹמֵי יָא פוֹלוּש כְרוֹנוּש נַא זִישוֹמֵי תְרַאקוֹשְיוּש דֵיקָא קוֹשְמוּש קְלֵירוֹנוֹמִיסוֹמֵי וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Κύρη και μητέρα να τιμήσωμε για πολλούς χρόνους να ζήσωμε τρακόσους δέκα κόσμους κληρονομήσωμε we-Israel hallelu-Yah!	Father and mother shall we honor, So that we might live for many years, Three hundred and ten worlds shall we inherit, And Yisrael, praise Yah!	לְכַבֵד אַבַא וְאִימַא שֶנִיחְיֶה עָל הַאַדַמַה וּמְהַנְחִיל עוֹלַם אַבָא וְיִשְׂרָאֵל הַלְלוּ־יָהּ	To honor father and Mother, So that we live on the earth, And to inherit the World to Come,^[11] Hebrew אבא corrected into הבא. The use of the infinite (here hif‘il of נחל) together with the preposition מן usually indicates a negative condition (in order not to…). A comparison with the Judeo-Greek stanza shows that this cannot be the case here. And Yisrael, praise Yah!
ג קֵיי נַא מִי שְקוֹטוֹשוּמֵי קַאמְיַא יִנֵיקָא מִי פִירָקְשוֹמֵי טִיפוֹטִיש מִי קְלֵפְשוֹמֵי וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Και να μη σκοτώσουμε καμμιά γυναίκα πειράξωμε τίποτις μη κλέψωμε we-Israel hallelu-Yah!	We shall not kill, And we shall not tempt any women, And we shall not steal anything, And Yisrael, praise Yah!	לֹא תִרְצַח לֹא תִנְאָף לֹא תִגְנוֹב אֵשֶת רֵיעָךָ לֹא תָחְמוֹד וּלְאָמִין בֵשֶם יְיָי וְיִשְׂרָאֵל הַלְלוּ־יָהּ	You shall not murder, you shall not commit adultery, you shall not steal, The wife of your neighbor you shall not covet, And to believe in the name of YHVH! And Yisrael, praise Yah!
ד נַא מִי פְשֵפְטוֹמַרְטִירִישוֹמִי פַרָאמ*א קְשֵינוֹ מִי זִילֶיפְשוֹמֵי אֵינַש אִישטוֹן אַלוֹ נַא וֹויִטִישוֹמֵי וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Να μη ψευτομαρτηρήσωμε πράμα ξένο μη ζηλέψωμε ένας εις τον άλλον να βοηθήσωμε we-Israel hallelu-Yah!	And we shall not give false testimony, We shall not envy any foreigner’s belonging, And we should help one another, And Yisrael, praise Yah!	לֹא תַעַנֶה בֵרֶעַךָ עֵד שָוא וּבֵית רֶיעָךָ לֹא תִתְאַו וְלַעַזוֹר אֶת בֵחִירֵי יָהּ וְיִשְׂרָאֵל הַלְלוּ־יָהּ	You shall not bear false witness against your neighbor, And the house of your neighbor you shall not covet, And to help the Chosen of Yah! And Yisrael, praise Yah!
ה אוֹ טֵימוּ פַאנְדוֹש קַרַאטוֹרָא פִילַאקְשֵימַש גְלִיגוֹרַא סְטִילֵימַש טִין גֶאוּלָה וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Ω θεέ μου παντός κράτορα φύλαξε μας γλήγορα στείλε μας την Ge’ullah we-Israel hallelu-Yah!	O my God, Lord of the hosts, Guard us quickly, Send us the Ge’ullah, And Yisrael, praise Yah!	אֵל חַי קָיָם וְנוֹרַא הַצִילְינוּ בִמְהֵרַה שֶלַח לַנוּ הַגְאוּלַה וְיִשְׂרָאֵל הַלְלוּ־יָהּ	God. Living, Enduring,^[12] Cf. Daniel 6:27. Awesome One, Save us fast, Send us the Redemption, And Yisrael, praise Yah!
^[13] Edition of stanza 1ה according to edition Papagiorgious (S): ה1 אַפֵנְדִי פַנְדוֹקְרַאטוֹרַ סִמפַפִסֵימָס סִימֵרַה טִין גאולה סְטִילֵמַס אוֹגְלִיגוֹרַא וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Αφέντη παντοκράτορα σημπάφησέ μας σήμερα την Ge’ullah στείλε μας ογλήγορα we-Israel hallelu-Yah!	Sir, Lord of the hosts, Be merciful towards us, Today, send us quickly the Ge’ullah, And Yisrael, praise Yah!
ו קֵי נַא אַנֵיבוּמֵי אִישטַא תִרִיאַ רְגַלִים מֵי טוֹ פִילֵימַא אוֹכְטַא בִיכוּרִים זִיגוֹנְדַש טוֹ קֹרְבַן עוֹלַה וְיִשְׂרָאֵל הַלְלוּ־יָהּ	Και να ανεβούμε εις τα τρια Regalim με το φιλεμα οχ τα Bikkurim ζυγωντας το Qorban ‘Olah we-Israel hallelu-Yah!	And we shall ascent to the three Regalim, With the offering of the Bikkurim, Bringing forth the Qorban ‘Olah, And Yisrael, praise Yah!	וְנַעַלֶה לְשַלֹש רְגַלִים בֵמִנחַת הַבִיכוּרִים וְנַקְרִיב קֹרבַן עוֹלָה וְיִשְׂרָאֵל הַלְלוּ־יָהּ	And we will come up to the three pilgrim festivals (Regalim), With the meal offering of first fruits (Bikkurim), And we will offer a burnt offering (Qorban ‘Olah). And Yisrael, praise Yah!
			^[14] Edition of stanza ז according to Ms Gaster 163, מחזור 1829 ,שבועות מנהג קורפו, written by Shabbetai B. Salomo Beleli. Manchester – John Rylands University Library. (R): ז שובנו לגבולינו מהרה התר עולינו ונשוררך גואלינו בשלש פעמי רגלינו	Let us return to our borders, Fast, take away our yoke, And we will sing [about] our Redemption on the three pilgrim festivals.

I have lightly adapted the translation and vocalization from the text published in “Mahzor Romania and the Judeo Greek Hymn ἕνας ὁ κύριος. Introduction, Critical Edition, and Commentary” by Elisabeth Hollender & Jannis Niehoff-Panagiotis (Revue des Études Juives 170:1-2, janvier-juin, 2011). For the unaltered vocalization, translation, with complete commentary and notes for this piyyut, please consult their article. –Aharon Varady

Source(s)

Notes[+]

Notes
1	Edition of stanzas I-VI according to Oxford Bodleana Ms Opp Add 2* 58 (Neubauer 2500), f. 139r-v (O1).
2	Hebrew version of stanzas I-VI and א to ו are according to Ms New York JTS 4588 (ENA 725) (N2):
3	Cf. Genesis 1.9.
4	Greek sg m.
5	In the Hebrew original 3rd pers. m., in the same way as the verb in the second line is 3rd pers. m., both refer to Israel, even though Israel is traditionally referred to only in the feminine.
6	מילוד is not a Hebrew word, from the Judeo-Greek text one would expect a word that translates “revocation” or “choice”.
7	Edition of stanzas A-E according to Ms Paris Jean Lubetzki, f. 3r-3v (P):
8	Edition of stanza β according to Ms Makhon Ben Zvi 2051, f. 51r (Y):
9	Edition of stanzas א to ו according to Ms New York JTS 4588 (ENA 725) f. 41r-42r (N2):
10	נישבת read as נשבת, cp. the Judeo-Greek text.
11	Hebrew אבא corrected into הבא. The use of the infinite (here hif‘il of נחל) together with the preposition מן usually indicates a negative condition (in order not to…). A comparison with the Judeo-Greek stanza shows that this cannot be the case here.
12	Cf. Daniel 6:27.
13	Edition of stanza 1ה according to edition Papagiorgious (S):
14	Edition of stanza ז according to Ms Gaster 163, מחזור 1829 ,שבועות מנהג קורפו, written by Shabbetai B. Salomo Beleli. Manchester – John Rylands University Library. (R):

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“ἕνας ὁ κύριος | Hénas ho Kýrios, a piyyut in Judeo-Greek for Shavuot (ca. 16th-17th c.)” is shared through the Open Siddur Project with a Creative Commons Attribution-ShareAlike 4.0 International copyleft license.

Johannes Niehoff-Panagiotidis (translation)

Johannes Niehoff-Panagiotidis (b. 1963) is a German Byzantine scholar. Niehoff received his doctorate in 1994 with the dissertation Koine und Diglossie and was then (until 2000) research assistant to the linguist and Romance scholar Wolfgang Raible at the University of Freiburg. He completed his habilitation in 1998 at the Free University of Berlin for Byzantine and Modern Greek philology. In 2004 he was Associate Professor in the Department of Medieval Studies at the Central European University in Budapest. In 2007 he accepted a professorship for Byzantine Studies at the Free University of Berlin (as the successor to Diether Roderich Reinsch).

Elisabeth Hollender (translation)

Elisabeth Hollender is Professor of Jewish Studies at Goethe University in Frankfurt. An expert on medieval Ashkenazic poetry and poetics, she published Piyyut Commentary in Medieval Ashkenaz (2008).

Unknown Author(s)

Sometimes the best we can do in attributing a historical work is to indicate the period and place it was written, the first prayer book it may have been printed in, or the archival collection in which the manuscript was found. We invite the public to help to attribute all works to their original composers. If you know something not mentioned in the commentary offered, please leave a comment or contact us.

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Works of related interest:

Rahel Modigliani, Torah Ark Curtain, 1833/34 (date of inscription). Net: embroidered with silk thread and silk. 99 1/8 × 76 1/4 in. (251.8 × 193.7 cm). The Jewish Museum, New York. Gift of Professor and Mrs. E.G. Machlin and Mrs. Meyer S. Siegel in honor of their father, Signor Azeglio Massimo Servi, JM 61–61.

כתובה לחג השבועות | Ketubah for Shavuot, by Yisrael Najara (ca. 16th c.)

Bodleian Library MS. Oppenheim Add. 8° 19 - fol. 224v - cropped

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אֲדוֹן הַכֹּל | Adon haKol, a piyyut by Rabbi Shalom Shabazi (ca. 17th c.)

The shor ha-bor (literally, the Ox of the Pit, i.e., the Behemoth) with the Leviathan. (Poland, circa 19th century)R. Lilientalowa. Sweita Zydowskie w Preszisei I Terazniejszosci. (Cracow 1908)

אַקְדָמוּת מִילִין | Aḳdamut Milin, a preface to the Targum for the Shavuot Torah Reading, attributed to Meir ben Isaac Nehorai of Orléans (ca. 11th c.)

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יְדִיד נֶפֶשׁ | Yedid Nefesh, a piyyut transmitted by Elazar ben Moshe Azikri (ca. 16th c.) interpretive translation by Rabbi Zalman Schachter-Shalomi

Blue and white synagogue tile decorated with Moorish arch and floral motif and inscribed with the Hebrew word אתה “atah” (you), Morocco, 18th century. This tile is most likely from one of the four imperial cities: Fez, Meknes, Marrakesh, or Rabat. Original record notes that this tile came from a Moroccan synagogue. Possibly from the formula “barukh atah bevo’echa uvarukh ata btsetekha” (ברוך אתה בבואך וברוך אתה בצאתך), Deuteronomy 28:6; cf. tiled inscriptions in Lazama synagogue, Marrakech. (From the Magnes Museum collection, Tile [77-275].)

אַתָּה ה׳, מָגֵן בַּעֲדִי | Attah Adonai Magen Ba’adi, a piyyut by R’ Fradji Shawat (late 16th c.)

Dome of the Rock, Jerusalem. Cross section. (Georg Dehio/Gustav von Bezold, 1887–1901) This image is taken from Georg Dehio/Gustav von Bezold: Kirchliche Baukunst des Abendlandes. Stuttgart: Verlag der Cotta'schen Buchhandlung 1887-1901, Plate No. 10. Due to its age, it is to be used with care. It may not reflect the latest knowledge or the current state of the depicted structure.

יָהּ רִבּוֹן | Yah Ribōn, a piyyut by Rabbi Yisrael Najara (16th c.) translated by Paltiel Birnbaum (1949)

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1 comment to ἕνας ὁ κύριος | Hénas ho Kýrios, a piyyut in Judeo-Greek for Shavuot (ca. 16th-17th c.)

D.G
2022-06-03 at 4:15 pm · Reply.
Does anyone have a tune for this?

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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